marriage yet could not they avoid being spotted by slanderous Tongues to be like the Heathen Gods lovers of Women whereas fame it self dared not belye these Heroick Ladies who defended their Honour with their Blood But to draw to an end of this Section There appear amongst the nations many good many indifferent and many most wicked Laws and Customs concerning Marriage the height of the Examples and the Authority both in good and bad being only humane The same can be neither obligatory nor satisfactory to the Conscience neither ought marriage to be judged by them Divorce by mutual assent It was by the Twelve Tables allowed That by Mutual consent the parties might Divorce themselves one from another Quia unumquodque dissolvitur eodem modo quo conflâ—tum est as may be collected from Cicero Philip. 2 l. pern ad leg Jul. de Adult li. 2. 7. de divorcio ex Apul. Ambros Epist 65. Notwithstanding which there was no Divorce followed in Rome for the space of 520 years There have been examples of the practice of this amongst Christians and Christ's words prohibiting putting away which implies force seems not to include a free or voluntary separation Of examples of this amongst Christians an express form appears in Marculfus his Formula lib. 2. cap. 30. Dum inter illum illam non charitas regnat sed discordia placuit c Seeing between him and her the Charity according to God doth not reign but Discord so that they cannot live peacably together it is agreed by the consent of both that they separate from one another and accordingly they have done as others Leg. Rom. cap. 19. and Novel Instit 117. These Canons have been made to change and likewise other Imperial Laws Divorce free for Women a well as Men. Of Women departing from their Husbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word for it on the Woman's part Sen. de Benef. l. 3. c. 16. Numquid jam ulla repudio erubescit And Nobiles foeminae non consulum numeroâ—sed maritorum annos suos computant They departed and married again every year Apud Romanos Graecos mulier quam vir alteri potest dicere ut res suas sibi habeat quin nomina rei illius propria jure Attico prodita erant ut si vir discederet ab uxore hoc diceretur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si mulier à viro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos Scà liger Amongst the Romans and Greeks both the Woman and the Man might Divorce one another And by the Athenian Law they had proper Terms for both as if the Man left his Wife this was called a Dismission Dismission and Desertion if the Woman left her Husband this was called a Desertion So by the case put by Christ of a Woman it appears then that Women were Divorced as well as Men. The East Indians if they are but Jealous of their Wives will kill them and bring three or four witnesses to Swear That strange Men entred into their Houses by night or at unaccustomed times who had their pleasure of their Wives or in another sort as they will devise it whereby the Husband is streight discharged of the Crime of killing his Wife by the Laws both of Portugal and Spain and there are every year many Women without number dispatched by their Husbands and none think it strange nor make wonder at it because of the Custom and the Women are never the more frighted from their Adulteries but will say They can die no better death then by such a Law Linschot And may presently marry another Wife The Wives likewise frequently poison their Husbands which as some say was the original of their custom not to survive their dead Husbands but to burn them And the causes of Jealâ—uâ—e can by neither be published to the Magistrate with safety or hâ—nour either of Wife or Husband Were it not therefore far better for the Innocent party or both by assent to separate themselves privately and marry again then so live in danger of their lives one of another and more agreeable to the Law of God and Nature and the ends of marriage then for them if the Wife offends the Husband to have power to kill her while alive or if not offend to kill her by burning with him after dead or the Woman be tempted to prevent both by poisoning her Husband were it not better to be put away privately as Joseph did his Wife then the fault publish'd and Divorces would not be so frequent if left free to the parties for who would marry again a Man or Woman who had Divorced themselves from their first marriage without cause Augustus Caesar following the vicious policy of those times to strengthen himself by marriage of Women repudiates his Wife Scribonia the same day she was deliver'd of Julia and married Livia being great with Child by Tiberius Nero her Husband still living who was deliver'd of Drusus three Months after Dio. Tiberius by assent of Augustus repudiateth the Daughter of Agrippa being then with Child and marrieth Julia the Daughter of Augustus Dioclesian the Emperour married six Wives in a short space and repudiated them all great with Child Oros And having associated to him because of many Travels in the Empire Maximianus they both meet at Milan to create new Caesars to whom they may commit their Forces where they chose Constantius Chlorus and make him Governour of Britain and Galerius whom they make Caesar likewise to defend Eastern Europe These new Caesars they compel to repudiate their former Wives and Galerius married Valeria Daughter to Dioclesian And Constantius repudiated his Wife Helena by whom he had Costantine after call'd the Great and married Theodora Daughter-in-law to Maximian by whom he had after six Children Dioclesian assumeth Divine Honour and he and Maximian triumph yet they after resign the Empire and retire themselves to Galerius and Constantius after Constantius createth his Son Constantine Caesar and dyeth Against him was set up Maxentius Son to Maximian and Maximian giveth his Daughter Fausta to Constantine Herod Antipas repudiateth his Wife Areta who was Daughter to the King of Arabia and married Herodias Wife to his Brother Philip and Daughter to his Brother Aristobulus Joseph Anno Christi 1028. Constantine the Emperor being sick the States put Romanus Argyrus to his choice either to repudiate his Wife and marry the Emperor's Daughter or to lose his Eyes his Wife to save him from danger entereth into a Nunnery Romanus Argyrus is made Emperor and marrieth Zoe the Emperor's Daughter and banisheth Theodora her Sister Zon. Zoe falleth in love with Michael Brother to one of the cheif Eunuchs they strangle Romanus in a Bath he marrieth Zoe and was much troubled with the Dropsie and Falling-sickness Michael neglecteth the Emperess and refraineth her Bed shaveth her and banisheth her The people inforce him to recal her and put out his Eyes Cedr Zoe marrieth Constantius Monomachus who keepeth a Concubine
of Wine and prayes over it and offers it to the married Couple to tast but the Bridegroom dashes it against the Wall in memory of the destruction of Jerusalem so the Bridegroom in sign of sorrow puts on a black Cloak and the Bride a black Hood Mr. Addison tells of the Barbary Jews That they are married at the Bride's Chamber only by putting a Ring on the Woman's finger and pronunciation of these words by the Rabbi Thou art Married or Sanctified unto this Man with this Ring according to the Law And when married they use a foolish Ceremony if the Bride is a Virgin they give her Wine in a narrow-mouth'd Cup if a Widow in a broad mouth'd Cup and after the Bridegroom casts a raw Egg at the Bride c. And how the fopperies of such Ceremonies come by God's Law to make a marriage or no marriage or legitimate or illegitimate the Child no rational Man ever understood Plurality of Wives As to the determination of number of Wives by Nature it seems to be according to the number she her self gives As in the East and Southern climes the Feminine number naturall exceeding the Males many fold And in times of great destructions by Wars such as are foretold Isa 3.25 Thy men shall fall by the sword and thy mighty in War and her Gates shall lament and mourn and being desolate shall sit upon the ground And in that day seven Women shall take hold on one Man In the Kingdom of Benym amongst the Negro's the King hath five or six hundred Wives and his Subjects keep 20 30 40 50. 60. according to their ability and the poorest sort five or six and some a Dozen Hierotinus an Arabian King had six hundred Children by Concubines so it seems excessive multiplication may be one reason against Plurality It was a Law amongst the Garamants That when any Woman married had three Children she should be separated from her Husband because a multitude of Children cause Men to have covetous hearts and if any Woman bring forth more Children they shall be slain before their Eyes Aristotle in his Politiques thinks it profitable That Plebeians should not have too many Children and therefore allows Divorce lest the Wives should bear too many Connubia mille non illis generis nexus non pignora curae sed numero languet pietas Claud. de Bell. Gild. Amongst the Medes antiently Polygamy was so far from being esteemed a fault that it was a punishment for a common Person not to have seven Wives and for Noble Women to have less then five Husbands Heylin 814. Of the custom of the Jews to keep one barren Wife and another to breed One Barren and another Breeding Wife Selden de Jur. natur lib. 5. pag. 586. translates out of a Jewish Rabbi these words Sub diluvium hominum mos erat ut pro libitu binas sibi duceret quisque uxores alteram prolis gratia alteram in Concubitum ea autem quae prolis gratia haberetur velut vidua quamdiu superstes esset degebat sed ea quae in Concubitum adhiberetur sterilitatis exhaurire solebat Poculum ut sterilis redderetur atque juxta virum accumbere solita velut meretricio ornabatur habitu And in another place ornata etiam velut nova nupta lautiores comedebat dapes acerbius autem durius tractabatur socia lugebat vidua To which alludes Job 24.2 as 't is in the Hebrew he fed the Barren which brings not forth but did no good to the Widow Moses saith Cursed be he that lieth with his Sister Incest the Daughter of his Father or the Daughter of his Mother Deut. 27.22 Yet Abraham allowed it in his time and married Sarah And Amram took him Jochebed his Father's Sister to Wife and she bare him Aaron and Moses and the years of the life of Amram were an hundred and thirty and seven years Exod. 6.20 Aretas King of Arabia Petraea and Herod fell at strife the one with the other for this cause which ensueth Herod the Tetrarch had married Aretas his Daughter with whom he lived married a long time afterwards taking his Journey towards Rome he lodged with Herod his half Brother by the Father's side for Herod was the Son of Simon 's Daughter which Simon was the High Priest and there being surprized with the love of Herodias his Brother's Wife who was Daughter to Aristobulus their Brother and Sister to the great Agrippa he was so bold as to offer her some speech of marriage which when she had accepted Accords were made between them That he should banish his Wife Aretas far from him who complaining to her Father the Arabian King of the injury done her by her Husband Herod the same raised War between him and Herod Josep lib. 18. cap. 7. de Antiq. And Aretas overt rowing Herod's Army divers Jews were of opinion That this Judgment fell upon him because he had cut off John's head by the instigation of Herodias ibid. But as for this opinion divers believe that it hath been foisted into Josephus vid. Blâ—ndell Hist Sybill But as to the Point in question of Incest 't is very clear That John justly reproved Herod for marrying his Brother's Wife whether there was a Judgment followed on it or not But it cannot be infer'd that the cause why he reproved it or why the War followed on him was Incest but the cause thereof is more likely to be because he so wrongfully Divorced his first lawful Wife and likewise caused his Brother's Wife to be Divorced from him while his Brother was alive and Tetrarch of Galilee that he might have her from him So here was a double Divorce matter enough to reprove without minding any Incest which agreed likewise with the Doctrine of Christ and 't is manifest that was the only cause of the War and not any pretence of Incest for Aretas would have raised the War alike if the wrong had been done his Daughter by a strange Woman as if it had been by a Kinswoman Therefore no Argument can be brought that St. John's opinion was this was Incest nor that any Judgment happen'd for Incest but rather for unlawful Divorces so the marrying the Brother's Wife to raise up Seed to the Brother seems a custom tolerated for hardness of their hearts and not to be imitated by Christians Tryal of Virginity more wicked then the Bill of Divorce for this was after the Husband had lain with her Tryal of Virginity and perhaps likewise he might have got her with child Deut. 22.13 It is said If any man take a Wife and go in unto her and hate her and give occasion of speech against her and say I took this Woman and when I came to her I found her not a Maid Then shall the Father of the Damsel and her Mother take and bring forth the Tokens of the Damsel's Virginity unto the Elders of the City in the Gate and the Damsel's Father shall say
conclusions or similitudes to run on four Feet or to say Because all these Communicants being Men and Women are by the Scripture call'd one Body Figurative or Politick Therefore to conclude that they are one Body natural and one Person natural And as no one body natural or one person natural can have a distinct propriety or a right of Action against it self so none of these Communicants Men and Women can have the same against one another Excellent Doctrine for the one Body made of many and Society of the Adamites I shall not here dispute which is the greatest Absurdity of Transubstantiation of Bread into Flesh in the Mass or of the Flesh of a Woman into the Flesh of a Man in Marriage or whether gains most the Priest by the former or the Lawyer by the later Cheat. But this is easily shewn that the Communicants in the later Fantastick Sacrament lose more Temporally then in the former though perhaps the other may Spiritually And in Compliment to the weaker Sex I shall first do them right in shewing the manifold mischeifs thereby ensue to them Wife made a slave incapable of propriety First By the fiction of their being made the Priest one Person with the Husband Whatsoever they have is the Husbands and what the Husband hath is his own they lose all the right of Propriety in their own Goods to the Husband as perfectly as if they had been bought by him for Slaves at a Market though the Husband hath therefore on the Wedding-Day transubstantiated into him a very fine Wife all Silk and Satin Velvet Cloth of Silver Cloth of Gold Pearl and pretious Stones Yet after the firâ—â— Month when the Moon changeth he may sell away St. Paul's Impertinent putting the Money in his pocket and transubstantiate her into a plain Petticoat and Wastcoat to last as long as she lives and when she dies bury her in Woollen and this is all the poor Woman gets by having him before Mr. Parson in his Temple and making him to promise with all my Worldly Goods I thee endow which made a wary old Gentleman as saith the Woman's Lawyer pag. 121. an acquaintant of his lest his Son-in-law though he did not take his Daughter down in her Wedding-shoes should let her after go without stockings and break her heart to see all her old feathers moult and no new spring and enforce her to take new Wings to fly to Heaven before he was willing to spare her therefore he in good earnest bound his Son-in-law in a good sound bond to give his Daughter every year so many Gowns Kirtles pairs of Silk-stockings c. Her Estate forfeited and consumed by her Husband's Vices 2. If her Husband hath mortgaged or fraudulently made away his Estate before marriage if he carelessly after marriage spend it on other Women Drinking Diceing or other viciousness if he is Out-lawed Attainted for Felony Rebellion Treason or taken in Execution for Debt or Surety-ship all her Lands Goods and Portion shall be taken from her during his life which may be longer then hers and she may wear Rags or starve if she can neither work nor beg Rob'd of her Trust in the Testator's Goods as well as her own 3. If she have a great Estate as Executrix her Husband will change the bonds into his own name sell the Leases change the propriety of all the Goods and when he dies leave her not a farthing of the Testator's Goods or her own The Turk is not so turkish to rob his Wife who is a Free-woman or to transubstantiate the propriety of her Goods into his for so 't is said Alchor cap. 4. pag. 49. O ye that believe in God it is not lawful for you to inherit what is your Wives by force and this is not only of their own goods they brought with them but likewise of the gifts of the Husband 's Goods given them by himself for it is further said ibid. Take not violently away what you have given them unless they be surprized in manifest Adultery But amongst Christians Harlots are in better condition then Wives for though the Scripture 1 Cor. 6.16 sayes in the same words of an Harlot as of a Wife Harlot loseth no Propriety Know ye not that he which is joyned to an Harlot is one Body for two saith he shall be one flesh yet never was so absurd Exposition made that the Harlot loseth the propriety of her Goods and Rights to him who lies with her It appears likewise by the Roman forms of Divorce that the married Wives who were Free-women notwithstanding their marriage retained their propriety the words of which form were Res tuas tibi habeto the word tuas shews propriety 4. He may cheat her in all his Promises or Contracts made with her before marriage as a Man promised a Women who knew no Quirks in Law if she would marry him to leave her so much worth after his death and she thereon marries him this promise is extinguished by the marriage and she shall never have benefit of it Compell'd to pay her Husband's Debts 5. He may by this Transubstantiation by many tricks in Law eause others to bring actions without cause against his Wife for his own use and Arrest Out-law and cast her in Goal at his pleasure A. B. and D. his Wife were bound by obligation in forty pounds for payment of twenty he suffer'd a Judgment by default and after suffer'd his Wife to be taken in Execution and put in Prison by his assent whereby the Wife was driven to procure her own friends to pay the Condemnation for her Husband and redeem her from her Turkish Pateroon otherwise she might long enough have lain in Algiers for he would till this was done give no Warrant for any Writ of Error and this was the Case of the good Wife at the Clock in Aldersgate-street and the Judges pittied her but little for as my Manuscript says they only smiled at the unkind and subtile device And this was done 42 Eliz. which shews that the poor Woman married by Priest though they had a Queen Regnant there had little better justice done them than now Made an Out-Law a Villain a pagan an Alien a Person forfeited c. 6. Another mischief is by this Transubstantiation she not only loses the right of propriety as a slave but the right of action as an Out-law disabled to sue for any injury done her and to express the same more full and plainly she by this blessed Sacrament of marriage by a Priest is made a Villain a Pagan an Alien an Excommunicate a Nun of Lisbon an attainted in a Praemunire a non habens personam standi in judicio against her Husband a person convicted forfeited and confiscated to his own use and what is worst of all when he hath robbed and rifled her of all she hath he may exercise his Tartarian Authority and beat her because she hath no more Is this the
the Doctrine of Christ for ab initio non fuit sic that a verbal Contract of words should pretend above the real Contract of carnal knowledg And the Lady Grey though it doth not appear but that she was otherwise a very vertuous Lady yet if she knew the truth of what is before mention'd concerning the Lady Lucy she cannot be excused in taking that Husband to her self who had already given the first pledg and made the cheif and real Contract of Marriage with another Woman and far happier might she have been if she had ascended a meaner but more lawful Bed for the Earl of Warwick at his return home from France finding by this Marriage his Embâ—ssage frustrated the Lady Bona deluded the French King abused and himself made a stale and the disgraceful Instrument of all this deeply resented and waiting his time raised an Army and by surprize took the King Prisoner and presently conveyed him to Middleton-Castle in York-shire to remain there in safe custody with the Bishop of York where if he had not by fair words and Money gotten his Keepers to permit him the recreation of Hunting and thereby means to escape he had lain at Mercy And after he was escaped and had gather'd sufficient Forces whereby he made the Earl of Warwick fly to the French King where he was honourably received yet the Earl returned again so Potent with the French joined with the great party he had in England that the King was fain to fly to Burgundy and the new advanced Queen to take Sanctuary at Westminster And though her Husband again returned and by a hazardous Battel wherein Warwick himself and many other Lords were slain he recover'd again his Kingdom yet he had so little quiet and less security that what injoyment she obtained of him was always in fear and danger of the Field and other Competitors of the Bed after a man guilty so more unhappy then her self and when she lost him by death she lived to see those Remains of him he had left her two hopeful Sons most cruelly Murther'd and for the conclusion of all her self confined to the Monastery of Bermondsie in Southwark and all her Goods confiscate by her own Son in Law Henry the Seventh yet no just cause appearing against her In which Monastery in great pensiveness within few Years she died There is a Case reported by Sir Jo. Davies and likewise mention'd by the learned Dr. Godolphin in his Repertorium Canonicum 488. to have happened in Ireland which was this G. B. Esq had Issue C. B. on the Body of J.D. whom he had never carried to Priest or Temple but his Son C. B. Desertion of a Woman after a Child for a richer in Ireland was begot by natural marriage without any Pontifical Ceremony About Sixteen Years after G. B. having found a Lady who was richer and of a greater Estate and Reputation then his first Woman by whom he had his eldest Son C. B. Marries her with assent of her Friends by whom he had Issue E. B. and died after the death of G. B. the said C. B. his reputed Son and his Mother being both left alive continued silent by the space of nine Years 'till they happened to have one of their Kindred Bishop of K. by whom they then were encouraged by new hope to obtain their Right who it seems not experienced in the Forms of Judicial Proceedings without any Libel exhibited and not Convocatis Convocandis proceeded to take the Depositions of many Witnesses to prove that the said G. B. Twenty-nine Years before had lawfully married and took to Wife the said J. D. Mother of the said C. B. And the said C. B. was the Legitimate and lawful Son and Heir of the said G. B. And these Depositions so taken the said Bishop caused to be ingrossed and reduced into the Form of a solemn Act and having put his Signiture and Seal to that Instrument delivered the same to C. B. who publish'd it and thereupon alledged himself Son and Heir to the said G. B. Hereupon an information is put into the Castle-Chamber in Ireland against the Bishop suggesting a Conspiracy to Legitimate C. B. Son and illegitimate E. B. the Daughter of the said G. B. And for this Practice the said Bishop and others were Censured This Case and the foremention'd Case of Kenne are both contrary one to another and both contrary to the Law of God In Kennes Case the wrong Heir is Legitimated by the nullifying of a lawful Marriage consummate by carnal knowledg and birth of the right Heir by Sentence of the Spiritual Jurisdiction and there the Common-Law will not releive the right Such Faith they say they are bound to give to the Spiritual Sentence whether right or wrong whether with cause or without cause until the Spiritual Judg revoke his own Sentence himself but here where a right Heir is made Legitimate by Sentence Declaratory of a lawful Marriage between the Father and Mother of the right Heir in the Castle-Chamber the Common-Law will Legitimate the wrong Heir and will give no faith to the Sentence of the Spiritual Judg if that they think it wrong so it seems the Common-Law in Westminster-Hall and the Common-Law in the Castle-Chamber are very contrary one to another as to the point of giving faith concerning Marriage and Legitimation to Spiritual Jurisdiction yet both contrary to right and destructive to the lawful Heir according to the Law of God and both give faith to Common and Canon-Law above the Supreme Law and Legislator Amongst the Greeks the manner of the Contract of Marriage was The Parties going to the Temple before the Priest the Man swore in the presence of Witnesses Se sponsam post concubitum invitum non deserturum That he would not after he should have lain with the Woman forsake her without her consent Arch. Att. 156. The like form of words in the Marriage-Contracts was used by the ancient Romans who shall rise up in Judgment against the Popes who unless Parties mumble the aforemention'd Nonsense of Verba de praesenti give Licence for Money to deceive and desert a Thousand though they have never so many Children by them and to make all Women common and to their own Priests to give example being interdicted all verbal Marriage that they may have the more liberty to abuse the real and to take and leave all they please and as oft as they please The like do the Guiny Priests who converse with the Devil and their form of Contract of Marriage is no doubt according as he will have it For the Woman is there sworn to the Man that she will not desert but the man swears not to her nor will oblige himself by any verbal Contract but is to be left as free as any Popish Priest whatsoever Desertion after deflouring hath caused Seditions and Civil Wars This deflouring and desertion was a while in fashion amongst the Roman Nobles and Patricians who
just cause by Divorce one of another without publishing the cause and if there be no cause amongst the Children by taking away as much of their Portions as the offence deserves and giving the same to the innocent Children and by good instruction reproofs and virtuous example of the Parents which will prevent more offences in Children then Tribunals can ever reform though they have Witnesses So Lycurgus by commanding in his Laws That all Captains of Armies and Priests of Temples should marry and that Husbands themselves should come to their Wives Furtim verecunde and the Children be modestly Educated left Sparta so clean from unchast demeanour that when Geradas an old Spartan was asked by a stranger What was the Punishment of Adultery in Sparta for he could find no Law made by Lycurgus concerning that Crime Oh Friend says he There is no Adulterer with us When he reply'd But what if there should be any Geradas told him He should pay a Bull so big as should be able to stretch his Neck over Taygetus and Drink of Eurotas when the other laughing said There is not such a Bull to be found Neither quoth Geradas Is an Adulterer to be found in Sparta where Riches Luxury and wantoness of Apparel are counted a disgrace and Modesty and Obedience to Magistrates an Honour Where the Seminaries of Vices are not permitted how can Vices grow First Therefore as to Man and Wife as Bodin lib. 1. cap. 3. says Nothing seems more pernicious then to compel the cause of Divorce to be shewn before a Judg for in so doing the honour of one or both Parties is hazarded which would not be if neither of them were compel'd to prove the same before a Judg as Plutarch in Alcib relates That when the Wife of Alcibiades went to complain of him before the Judg he came after her into the Court and took her by force and carried her away home on his Shoulders Ne Secreta Fori Panderet whereat the Judg only smiled The Hebrews likewise used to make their Bills of Divorce without a cause neither is it prohibited by Christ if there were a true cause to put her away by private Bill without publick Tribunal or Judg for such were all the Bills of Moses and no publick Judg required to judg of the Cause but only the Conscience of the Party And Joseph having a just cause of suspicion against Mary his Wife did not bring her before a Judg and is commended for so doing to be a just man as Matth. 1.19 is said Then Joseph her Husband being a just man and not willing to make her a publick Example was minded to put her away privily So doth Plutarch in Aemil. relate of Paulus Aemilius Who according to the Custom of the Romans shewed no cause of putting away his Wife but affirmed her very honest wife and nobly descended and by whom he had also many fair Children but when he was press'd by her Friends to shew the cause why he would then Divorce he shewed them his Shoo which was very handsomely and well made and yet says he None of you know but my self feeleth where it wrings my Foot By which doing the Woman is not dishonour'd but may marry with another suitable to her quality and the same liberty had the Wives to divorce themselves from their Husbands without proving or shewing any cause before a publick Judg. This likewise preserves the repute of the Children who though innocent will likewise perpetually bear the reproach if the dishonour either of their Father or Mother be publish'd before a Judg. And further as to drawing the secret offences of uncleanness of Children especially of Daughters before a Judg who are under the Family Jurisdiction either of Father or Mother or Husband the same is an undoing to those who offend for though they never so much repent and amend yet there can be no repairing of their shame or name when publish'd and the innocent who are the Father and Mother and Husband and the other Children the dishonour can never be taken again from them Seneca therefore who in all other things was a great honourer of the virtue of Augustus yet blames as a great oversight in that wise Emperour that he punished the Adulteries of his Daughter Julia publickly by Banishment Quae potius saith he Principi tacenda quà m vindicanda sunt Secondly It makes every petty difference between Man and Wife irreconcilable and heightens Contention from a small spark by blowing it abroad to so great a flame that it is at last unquenchable for the publishing of many things neither criminous nor sinful may affect some modest Natures with as deep a sence of disgrace as those that are false as much as those that are true and when once published cannot by repentance be again revoked but may cause such hatred between the Parties as will never again admit them to live together Thirdly Where offences are not published they oft times may with honour be forgiven and the Parties reconciled which if publish'd cannot So Antonius Pius forgave the Adultery of Faustina and would not draw it to publick Judgment to prevent his own shame And Ael Spart writes That the Emperour Adrian did the like to his Empress who though he suspected yet put not away but only removed such Courtiers from his Court as he suspected Of the Law compelling Persons Married though mortal Enemies to Cohabitation Another great mischeif is in the Ecclesiastical Laws they compel Cohabitation of Men and Women when they are mortal Enemies and take off Exequenda Matrimonialia Officia and due benevolence when one insidiates for the life of the other of which take Bodin further Fol. 19. but says he If the Cause seem not sufficient to the Judg which he intends the Cause alledged of Divorce to an Ecclesiastical Judg or be not well proved it is therefore meet to inforce the Parties to live together in that Society which is of all other the straightest Test having always the one and the other the object of their grief still before their Eyes Truly says he I am not of that opinion for seeing themselves brought into extream servitude fear and perpetual discord hereof ensue Adulteries and oftentimes Murthers and Poisonings for the most part to men unknown And for this cause free Divorce to both Parties and non-Cohabitation was permitted by the Roman Laws not out of wantonness but out of the greatest necessity and Piety for preservation of those ends for which Marriage was instituted with the least danger and dishonour that might be to either Party wherein they must of necessity suffer if either free Divorce be tolerated or the examination of the causes of the same drawn to publick Tribunals One cause Cato the Censor complains of for which the freedom of Divorce and non-Cohabitation ought to be permitted was because he used to say That all Adulteresses were Poisoners and this likewise appears by Valer. Max. lib. 2. p. 8. where it is thus
related Veneficii questio moribus Legibus Romanis ignota quam plurium matronarum patefacto scelere orta est quae cùm viros suos clandestinis insidiis veneno perimerent unius Ancillae indicio protractae pars capitali judicio damnata centum Septuaginta numerum compleverunt An Inquisition was made concerning Poisoning being an offence not known to our Manners or Laws and the wickedness of many Matrons being disclosed who by secret Treachery had kill'd their Husbands by Poison they being drawn forth by discovery of a Maid that part of them who were condemned to death amounted to the number of One Hundred and Seventy A great number for one City at one time and was no doubt not one of the smallest causes why Divorces grew so frequent in after-times not as is vainly pretended out of wantonness but of necessity Whereas if this private way of Justice and defence should not be tolerated to Families without publick litis contestations neither the honour or safety of any Family or Persons therein could be preserved and such as had a mind to separate if they could not do it but by publick Judgment would likewise either as the Muscovites are said to do Hire some false Witnesses or Knights of the Post to defame one another or oftentimes if that will not do to destroy the lives of one another or before the Party can make publick proof Poison or otherwise kill him whereby after it will be too late as it was in these 170 Husbands for any complaint to be made to the publick and the Wives are likewise in as great danger if they have not the same liberty of providing for them themselves on the first discovery of danger Had it not been better for all these murther'd Husbands and Wives to have parted on either side then to have acted such a Tragedy together So Aegisteus corrupting Clytemnestra to Adultery thereby got her concurrence to the death of her Husband Agamemnon And Sejanus having received an affront from Drusus plotted no other way to destroy him but by corrupting his Wife as saith Tacit. Annal. lib. 4. Cuncta tentanti promptissimum visum ad uxorem ejus Liviam convertere hanc ut amore incensus Adulterio pellexit ad conjugii spem consortium Regni necem mariti impulit So the Brother of Lewis the First King of Hungary was strangled by his Wife and she married a new Husband Lewis the King goeth into Italy to revenge his Brother's death she and the new Husband fly to the Pope who protects them Here neither the corruption of Clytemnestra nor the Wife of Drusus nor the Hungarian Hang-woman could have been discovered before a publick Judge till it had been too late What are therefore such Elccesiastical Laws and Judges who compel such secret and deadly Enemies to Co-habitation in one House but accessary to their Murders and who forbid them to marry others but accessary to the great sins of their Fornications and Adulteries Divorce by consent Authent Col. 23.140 The Title of the Law is Vt consensu Matrimonium solvi potest And the Law it self ends with this Reason Eos siquidem qui violento affectu odioque correpti fuerunt perquam difficile est reconâ—iliare contingit enim ut ex his nonnulli ad mutuas insidias procederent venenisque aliis quibusdam quae lethalia essent uterentur in tantum ut saepe liberi qui ipsis communiter nati essent eas in unam candemque voluntatem conjungere non potuerint Of the Law of Divorce à Mensa Thoro. Haddon in the new draught appointed in the times of Henry the Eighth and Edward the Sixth for Reformation of Ecclesiastical Laws expresly abolisheth Divorce à Mensa Thoro in these words Mensae societas Thori solebat incertis Criminibus adimi Conjugibus salvo tamen inter illos reliquo Matrimonii jure quae constitutio cùm à Sacris literis aliena sit maximam perversitatem habeat malorum sentinam in Matrimonium comportaverit illud Authoritate nostra totum aboliri placet To prohibit Divorce à vinculo matrimoni for adultery or other Lawful cause and to prohibit the same to be done privately between the parties themselves without drawing the cause to publick Tribunals is to contradict Christ himself who speaks of a private Divorce by a Bill both from the Husband and the Wife according to Moses's Law and not a publick Sentence of any Judge and by the exception of uncleanness allowed the Innocent party to marry another but the Pope's Law which prohibits it doth it to no other end then to get the gains to his Courts by the Jurisdiction of Divorces and to compel the parties either to make use of his Stews whence he gathers his common Rents or to pay him a private Taxa Camerae for such Women as he will allow when he hath tied him from his Wife by the Divorce Neither doth Christ take the private Jurisdiction from the Husband or Wife of Divorce given by Moses but only prohibits to use it without a Lawful cause In the same manner did the Laws of the Romans allow the same Jurisdiction both to the Husband and the Wife as appears by many examples By the Law of Scotland Divorce for Adultery is allowed à vinculo matrimonii and the parties may marry again But by the Laws of England the parties can neither be Divorced à vinculo matrimonii nor marry again which is touched by Craig Feud 269. Apud Anglos Matrimonium ob Adulterium non dirimatur sed tantùm separatio à Thoro Tabula permittitur which is certainly clean contrary to the Law of God and the Doctrine of Christ Notwithstanding which our Episcopal Canons rather follow the Pope then Christ and are so outragiously oppressive on Innocent parties Can. 4.7 that in all such Divorces they order Bond and Sureties to be given not to marry again during each other's life which is as before shewen a Doctrine of Devils forbidding to marry where God hath not forbidden Of the Custom of Protestants marrying with Papists There is no Religion in the World established by any wife Legislator which he desires to perpetuate but the chief means he takes care of to effect the same is by his Law to prohibit his followers to marry with Women of another Religion for they both seduce the Fathers and the Children And while even in their Nursing and before they have learnt their Mother-tongue they will with their Milk be so far season'd with Old-wives Fables as the greatest Doctors of truth will not often-times be able all their life after to get out again Moses as to this is very strict and positive Deut. 7.3 Where speaking of the Idolatrous Nations of the Land saith Neither shalt thou make Marriages with them thy Daughter thou shalt not give unto his Son nor his Daughter shalt thou take unto thy Son for they will turn away thy Son from following me that they
Christ Commands for if as is the Modern practice in Scotland the Lords of the Session never read a word of the Libell'd Summons and they may be Blasphemy or Treason for ought they know yet they set their hands to them as fast as they can be brought and I have my self set my hand to Hundreds of them and that course of Summoning being by Act of Parliament made in time of Popery which we had no power to alter I thought that kind of Justice better than none at all though before Oblatio Libelli it serves to no more Use than our Latitat and Subpoena Offices and others to have a pretence of gathering Money for the People for doing nothing and perhaps if all Truth were spoken for doing Mischief Fourthly If as the ancient Practice was of Sir Thomas More when he was Chancellor of England who used to read over himself in Person every Bill was prefer'd in Chancery and consider whether it were just or no before he would grant a Summons of Subpoena and of Skene in Scotland who as I have been informed there would likewise read the Bills himself before a Summons was granted and if he found them not fit would tear them in pieces and throw them over the Bar. It hath been therefore to no purpose for the Plaintiff to have sent to Judges for Summons who might see that Injustice in his Bill which the Defendant perhaps might not see or might be willing to pass by if it had been first shewn to him at home Fifthly It is unjust for the Plaintiff to make his Oblatio Libelli first to the Judg and to get a Summons thereon before he doth it to the Defendant for the Defendant may perhaps if shewn him shew the Plaintiff so just exceptions against the Bill as may satisfie the Plaintiff himself and save both Parties the Trouble and Cost of going further to Law or he may amend his Bill on such exceptions and if he think it just after amended insist on the same further to shew his bill first therefore to the Defendant though his Enemy if he will except against it is more profitable to the Plaintiff for amendment than if he shewed it his own Councel for a Friend may never shew the Party his Faults as an Enemy will As it is more Just so it is therefore more safe first to make the Oblatio Libelli to the Defendant before it be done to the Judg. Sixthly The Justi dies or time of Returning an Answer cannot be agreed without great Trouble and Cost unless there be first an Emparlance between the Parties without troubling the Judg. Against offend the taking out of Execution on Judgment acknowledged by assent and on Recognizances and Statutes in England and on Registred Bonds in Scotland without Summons or Oblatio Libelli or Warning or Demand Seventhly Because Judges use to take Caution or Plegii de prosequendo of the Plaintiff and the like Pledges of the Defendant purposely to hinder Agreement according to Christ and to set them by the Ears to get in Fees to the Court. 2. That no man ought to be Summon'd before a Judg until a Productio Testium first made to him For Christ saiâ—h If he will not hear thee then take with thee one or two more that in the Mouth of two or three Witnesses every word may be Establish'd whence will follow that the Mock-Probation still falsely mention'd in the end of every Declaration Et inde Producit Sectam and Summons on Motions and Rules of Courts founded on the Infamous Credit of Affidavit-men are abominable Reliques of Popery and Anti-Christian 1. Because they are not produced to the Defendant where he dwells that he may except against their Persons if he hath cause and if he hath none he may see them Sworn and if they Swear false he may have his lawful Remedy against them 2. Because the Affidavit-men are single Witnesses whereas Christ Commands two or three Witnesses 3. They are both such as live in London and Westminster and such as come out of those Parts altogether unknown to the Judges and Masters who take their Oaths if therefore they will proceed on the Testimony of single Witnesses seeing by the Precept of Christ Actor Sequitur forum rei and the Plaintiff is to carry his Witnesses to the Defendant it is far more Just and Equal that the Affidavit be either taken by Commission in the Parish where the Defendant lives or every Minister be Authorized to take the Oath on notice given to his Parishioner to be present if he please at the Taking 4. Because generally the Affidavit-men are Knights of the Post and common Swearers for Hire who will Swear any thing for a Dinner 5. Because Probatio non admittitur in contrarium whereby Courts overflow with Perjury And as is said Jer. 23.10 Because of Swearing the Land mourns 3. That a Defendant can be guilty of no Contumacy till an Oblatio Libelli and a Productio Testium first made to him For Christ says The Plaintiff is not to tell the Church till two Refusals made by the Defendant one to hear him single the other when he haâ—h produced his Witnesses 4. That no Pledges or Distress ought to be taken till Judgment For Ezek. 18.7 says The Debtour ought to be restored his Pledg And Christ Commands on Contumacy shewn by two Refusals immediately to tell the Church so he is to do nothing further till the Sentence of the Church is pass'd and very just for thus far none hath Judged whether his Cause is just and his Brother Contumacious but himself and he ought not to be Judg in his own Case and much less be his own Carver of Execution by Pledges and Distresses on his own Authority without the Sentence of a Judg. Secondly Otherwise the Ass of the Fatherless the Ox of the Widow and the Pledg of the Poor would be taken from them without Hearing of their Cause and the Creditor Land-lord and every other Person would be Judges in their own Case and Carve Execution for themselves Thirdly Though the Poor may be able to give Convenotinal Pledges yet they are not able to give besides Judicial Pledges when they are enforced to sue for their Conventional unjustly seized and detained from them nor though they are able to Mortgage the Right of their little Living to be seized when they fail paying Interest for the Debt yet are they not able to leave Possession by which they must live if the Creditor unjustly enter before a Judgment Declaratory and a true Account made by him and a Return of the over-plus whereto the Mortgage amounted above the Debt So though a Poor man is able to grant a Rent-charge and a Clause of Distress if he be in Arere on paying Interest for the Debt yet if the Creditor wrongfully or excessively Distrain he is not able on a Replevin to give Pledges de Prosequendo and de Returno habendo to take a Conventional Distress therefore or
in the said Chancery-Orders Printed 1669. presumes to do in the Court of Conscience what was never heard of to be done in the Courts of Turks Infidels or the most Barbarous Judicatories in the World for he is not ashamed publickly to give License to Cursitors and their Clerks to commit Crimen Falsi which we call Forgery by Antedating Writs taking them out of Returns past or of a former Term by reason of which Forgery of Writs and Forgery of Returns Antedated Capiases Proclamations Exigends and Outlawries Antedated have been likewise Forged and Thousands of Poor men unjustly cast in Goals and miserably undone without any Summons or Hearing and these are likewise the damnable effects of the Chancellours Writs by which as by others the Plaintiffs so here the Defendants are destroyed without Hearing and certainly these Crimes of Antedating and Forgery of Judicial Acts though here Licensed by Orders of Chancellors and Protected by Courts by not Licensing Averments against them are by the Civil Law and Laws of Scotland and of many other Nations both of these and Instruments Death and even by our own the imbeselling of a Record by a Clerk and Counterfeiting of Fines is Felony and if the second time so is the Forgery of Deeds Writings and Court-Rolls and deservedly the Offender better deserving death than a Robber on a High-way and why any Crimes of this Nature should be publickly Licensed to the Ruin of all Truth and Justice by any Chancellour in his Chancery Orders is very strange the mischievous effects of which said Attachments on Affidavit and Antedating Writs and Forgery of Outlawries are notoriously known and not complained of here without good Cause and Testimony and some particular experience of my own to my loss who have as well as others suffer'd in an high degree by the false Affidavit of a Fellow who Subscribed and Swore it by a false name and not his own and likewise procured a Forged Outlawry antedated against me It belongs not to a Chancellour to be a Judg of Equity in England 5. It belongs not to the Chancellours Office to be a Judg of Equity or to make Orders Edicts Laws or Writs and thereby to Imprison the Persons and dispose of the Lands and Goods of the Subjects Arbitrarily and at his Pleasure Coke 4. part 82. saith That all Statutes which give Authority to the Chancellour to determin Offences in Chancery are to be intended only in the Ordinary Court there which proceeds in Latine and is Secundum Legem c. and not in any Extraordinary Court which proceeds in English Secundum Aequum bonum and 37. H. 6.14 27. H. 8.18 it is Resolved That the Court of Chancery Proceeding by English Bill is no Court of Record and therefore it cannot bind either the State of the Subjects Lands or the Property of his Goods or Chattels and therefore they there admit he may Imprison the Person Chancellour cannot bind the Subject's Goods not Persons which is not only a Non sequitur but a contrary conclusion follows on it for if he cannot bind the Subjects Goods à Fortiori he cannot bind his Person For the Life is more than Meat and the Body is more than Raiment Luke 12.23 And though those Common Law Judge of H. 6. and H. 8. so sordidly deliver'd the Subject Prisoner to the Chancellour so as they might keep his Lands and Goods to themselves yet had they no more Law or Right to do it than they had to deliver him Prisoner to the Turks or to send him to the Barbado's for the Subject is no Slave neither ought he to be given or sold for one without his own Assent by his Representative in Parliament and having so good a Protection against the Chancellours and Common Law Judges and the Orders and Writs of both as Magna Charta and the Petition of Right both for his Lands Goods and Person they ought to shew some greater Laws than their Writs and Orders of Courts or Forgeries of Clerks before they presume to invade either 6. There being no Law in England which ever Ordained a Chancellour to be a Judg of Equity or to make Edicts or Orders concerning the same he can pretend no Title thereto unless from the Laws of France and to that effect Polydor Virgil saith The Chancery came in with the Conquest to which though my Lord Coke saith Perperam Erravit because the Mirror saith The Constitutions of the ancient Kings were that every one should have out of the Chancery of the King a Writ Remedial for his Flaint without difficulty yet he himself seems to be in the Error and not Polydore for though the name of Chancellour and Chancery was before the Conquest and divers other Countries use the name of Chancellour as well as England yet the greatest part of the Writs came from Normandy and are mention'd in their Customary as who will peruse it shall find but as to the Writ of Subpoena Centum librarum and Arbitrary Power of the Chancellour and to be a Judg of Equity came first from the Conquest and was never used before nor did it belong to the Chancellour's Office either of England or Scotland that having other employment and more than a Chancellour could do though he never troubled himself with Judgment but left the same to the Judges to whom the King Delegated the cause by Writ and this the very name of Chancellour testifieth who was Originally no other than a Master of Requests to the Prince whom he served and on Petitions deliver'd to him by the Subjects if unfit to be Granted he strook cross lines over them like Cancelli or Lettices by which he Cancell'd them and thence had his name of the Canceller or Chancellour as Turn lib. 11. advers c. 25. and not according to that Fictitious Verse of his Power Hic est qui Leges Regni Cancellat iniquas For when was ever any Chancellour in England allowed to Cancel any Roll or Act of Parliament And when these Petitions for Justice were deliver'd by the People to this Master of Requests call'd the Canceller of such of them as were Evil such as were Just he Cancelld not but on behalf of the Petitioner Granted the Princes Rescript or Warrant to the Praeses Provinciae where the cause of Action arose or the Defendant lived for Actor Sequitur Forum Rei which Rescript or Warrant we now call a Writ containing in it self 1. A Questus est nobis a short recital of the Complaint 2. Si A. fecerit te securum a taking Security or Pledges of the Plaintiff de Prosequendo 3. A Summoneas or Summons of the Defendant to appear before the Prince himself or such Judges as he Delegated though out of the Province or County where he lived which was the Reason of taking Pledges of the Plaintiff because he made the Defendant appear many times Hundreds of Miles from his Home when he might in those days implead him before the President
much as a Non-Communion which is far less than an Excommunication with Hereticks or unbelievers appears by his Example of Eating and Drinking with the Pharisees and his frequent Converse with all the Jewish Sects yea with Samaritans and what is more he Eat and Drank with Publicans and Sinners and taught The whole needed not the Physician but those who are Sick Bishops Murderers to deliver to the Lay-Power and how great a weakning 't is to Religion not to admit Liberty to Dissentients in Faith and Form of Worship but to persecute them with Excommunication though brevity permit me not here to speak I may on another occasion shew Waldus and Wickliff who were Protestants taught That Excommunications Suspensions and Interdicts were only inventions to maintain the Bishops Pride and Covetousness and that they were Murderers who deliver'd over to the Lay-power The same held John Hus and Jerom of Prague who were therefore Martyr'd by the Papists Luther likewise opposed Excommunication and Erastus and many other Learned men have sufficiently proved the imposture of it and that it never came from Christ but the true Original from whence it came appears in the Examples following Numa Pompilius the old Superstitious Law-giver of Rome who had his Law or he feigned from his Nymph or She-Devil Egeria first instituted his Pontifex Maximus or High-Priest which name the Pope hath since assumed to himself and gave him Power over all Sacrifices and Ceremonies to make propitious their Celestial and especially to appease the Manes and infernal Gods under whose Power they believed the Souls lay after Death and made their Superstitious Followers to believe That the Priests who were Masters of these Ceremonies could send their Souls to Heaven or Hell as they pleased according to Virgil Animas ille evocat Orco Pallentes alias sub tristia Tartara mittit He some pale Ghosts with Voice as with a Spell Call'd up and others head-long cast to Hell Supremacy got by Excommunication And by this Superstition the Pagan Priests got their Supremacy over the World by the like means did the naked Druides get Supremacy over the Gallick and British Cavalry as appears by Caes Com. de Bell. Gall. p. 157. Where he saith In omni Gallia eorum hominum qui in aliquo sunt numero atque honore genera sunt duo nam plebs pene Servorum habetur loco sed de his duobus generibus alterum est Druidum alterum Equitum Illi rebus divinis intersunt Sacrificia publica privata procurant Religiones interpretantur ad hos magnus adolescentum numerus Disciplinae causâ concurrit Magnoque ii apud eos sunt in honore nam fere de omnibus controversiis publicis privatisque constituunt si quod est admissum si caedes facta si de haereditate si de finibus controversia est iidem discernunt praemia poenaesque constituunt siquis aut privatus aut populus eorum decreto non stetit Sacrificiis interdicunt haec poena apud eos est gravissima quibus ita est interdictum ii numero impiorum sceleratorum habentur ab iis omnes decedunt aditum eorum sermonemque defugiunt ne quid ex contagione incommodi accipiant neque iis petentibus jus redditur neque honos ullus tributtur His omnibus Druidibus praeest unus qui summam apud eos Authoritatem habet hec mortuo siquis ex reliquis excellit dignitate succedet si sunt plures suffragio Druidum adlegitur nonnunquam etiam de Pontificatu Armis contendunt And after he saith Druides à bello abesse consueverunt neque tributa unà cum reliquis pendunt militiae vacationem omniumque rerum habent communitatem Here is the perfect Platform of the modern Excommunication and the Privileges claimed by Bishops and that impious Punishment Neque iis petentibus jus redditur that a Person Excommunicated right or wrong shall not be permitted to Sue for his Right though never so just and the like with the Excommunication instituted by the Beast Rev. 13.17 That no man might Buy or Sell save he that had the Mark or the name of the Beast A Satyrin Defiance of all Excommunication without a Sign of Mission from God DAmn'd Fiend of Hell who first in Earth or Skie Did'st counterfeit the Voice of the most High And both to God and Man to shew thy Hate In darkest Clouds didst dare to Fulminate Either of Ignorance or Air the Light Of humane Souls or Sun to close in Night That thy Sulphurean Sentences might blaze Like Comets and the foolish World amaze That to thy false Fires Knees and Hearts might bow And the true Fire and God they might not know Thou Druids first taught'st in our Isle to sing Dirge's to Souls which made the Woods to ring And did they thought transport them in a trice to happier Groves or to Fools Paradise This the old Britons Courage made renew And more than Woad themselves their Foes look blue Whose trembling Souls they made with Fear to groan Of Styx with Fiery Water where was none To Bless or Curse they car'd not right or wrong Thus Priests the Spoils got Soldiers a Song Who should be Arch-Priest raised Civil Wars The Forest ratled then with Armed Cars And naked Anti-Popes far off from Fights Spit Fire at one another just like Sprights Each side were Martyrs inade who dy'd of Wounds Sans nombre which did so o'restock the bounds Of the Elizian Common that they tell Souls after Death Fought who should go to Hell With this inchanted Sword more ill to do They stole or took by force the Civil too And like so many Kets in Savage State Under their Oaks of Reformation Sate And Judged all Causes and of Peace and Wars The Treasures got thus without Wounds or Scars All to their Sentence bowed as to Fate Whom they but doom'd to Excommunicate Yet they no Sign of Mission thus to do Druydes Sign of Mission Had but their Oak and on it Misleto The Druids dead they left their Furies Whip Brothers and Sisters falling first to strip And as their Worships pleas'd to Lash and Jerk First to one Pope then many in a Kirk Nobles and Poor Bare-Footed and Bare-Leg'd Stood at Church-door and for their Pardon 's Beg'd Which to be granted were so long delay'd Till Commutation-Money first was paid Unto the same they next gave by their Will Their flaming Sword to Strike Depose and Kill High Emperors and Kings and cut the bands Of Subjects Oaths and Faith at their Commands Blind Cupids Arrows first they stole of Love And after thus the Thunderbolts of Jove The Romish Bishops Sign of Mission The Romish Druids next to shew a Sign That their Infernal Mission was Divine By their Black Magick Art in time most strange The hollow Oak to holy Church did change And on the top they made the Mislet◠To turn and there into a Steeple grow And Leavs to Ropes and Berries into