and to every Learned and Godly Man notwithstanding those things which have been here by me represented You are in the first place to be admonished that in the Interpretation of the Scriptures and in judging of Controversies in reference to Faith and Manners much Reverence and Authority is to be given to the Judgement and the Practice of the Universal Church Secondly That much also is to be imputed to the Authority and the Judgement of a Learned Man for the satisfying of ordinary scruples that too often arise in the minds of men as also for the directing of the Conscience in doubtful things concerning which no certainty can otherwise be had But of both these we shall expresse our selves we hope more commodiously hereafter THE FOURTH LECTURE In which it is both Discussed and Stated what is the Adaequate Rule of Conscience JAMES 4. 12. For there is but one Law-giver who can both Save and Destroy I. HOw small is the Benefit and Protection which redoundeth to every one either in the respect of the Fruit of his Conscience to excuse those things which he hath done or of the security of it with confidence to undertake those things which he is about to do if they only do rely upon the Intention of a good End or upon the Authority altogether of another Judgement or Example I have abundantly declared in my two last Lectures in which my purpose was those stops being removed to make the way more plain ready to proceed unto those things which I had determined to speak of the obligation of Conscience which obligation being two fold Active by which it bringeth one obligation on another and Passive by which it is subjected to the obligation of another the method and privilege of order doth require that we should begin with the Passive For then we more securely can pronounce of the thing measured when it is once manifest that the measure it self is just Our businesse therefore now in hand is to inquire what that is which properly doth oblige Conscience or which is the same what is the proper and Adaequate Rule of Conscience to which to be upright it ought to conform it self which inquisition that it may be the more certain and profitable some few things being premised by way of explication I shall endeavour at the last by certain conclusions to give you an account of the thing it self II. In the first place therefore it is to be understood that for the more exact performance of the offices of Conscience it is necessary to lay down some Rules to which it ought to be subjected for wheresoever there is any Virtue active which of its own Nature is not determined unto one thing in its acting but is in a Potentia to another so that it may act either well or evilly whether this Virtue be a Habite of the first Species of Quality or a natural Potentia of the second it is necessary that there should be some Law or Rule which may direct it in the acting For as often as any thing doth offer it self to the Fancy to be done whither represented by the exterior sence or by some internal suggestion of the mind because the Will which is the next principium of acting is as commonly it is spoken in the Schools but Potentia caeca a blind Potentia and of it self cannot discern Good from Evill so as to be a Rule unto it self the Inquisitive Reason doth straight reflect on Conscience and doth listen to her Dictates Now it is the Office of Conscience presently to Examine the thing propounded And the examination being made to Judge whether it ought to be performed or eschewed whether to be admitted or omitted and accordingly as she hath judged so presently to transmit her Judgement to the Will that is to propound it to the Free-will the same thing either to be chosen or disliked To which Office of Examining Judging and Informing least it should rashly be performed lest the Conscience as blind as the Will it self should misguide it it is necessary that there should be a certain Rule according to which it should be examined III. In the second place we are to know that in Rules as well as in Causes there is a kind of subordination And as in Causes that are ordinated to one another the latter if compared with the former carry with them the Relation and the Account of Effects So in Rules and Measures ordinated to one another every one of the posterior in respect of the superior doth seem to be regulated or to be mensurated by it Since therefore the Rule of the Conscience is two fold one next or the immediate and the other the first and more remote that Rule which is next as it is a Rule in respect of the Conscience which it doth direct so it is also as a Rule Regulated in respect of the first Rule by which it is it self to be directed IV. Seeing the Rectitude of every thing whatsoever doth consist in the conformity of it to its Rule we are in the third place to understand that as I have said there is a two fold Rule of Conscience to wit the Rule which is neerest the Rule which is more remote So there is also a twofold Rectitude of Conscience correspondent to that two fold Rule of it For the Conscience may be said to be upright either absolutely and simply or respectively and secundum quid as the Schoolmen do expresse it In this last Acceptation a Conscience may be said to be upright when it is conformable to its nearest and immediate Rule as he is said to have a true and certain knowledge of any proper passion who from the Subject of it can demonstrate it by its next Cause although he can ascend no higher But in the former acceptation the Conscience may then be said to be upright when it is not only conformable it self to its next Rule but when that Rule is conformable also unto the first Rule In the same sence he may be said to have attained to a perfect knowledge of any thing who knoweth all the causes of it from the first to the last so saith Aristotle lib. 1. phisica Tunc enim unam quamque rem scire dicimur quum omnes ejus Causas principia elementa cognoscimus usque ad prima We are then said to understand what any thing is when we can give you an account of all its causes principals even to the first Elements thereof Therefore as the certainty of Science though immediately arising from the knowledge of the next Cause doth not arrive to its ultimate perfection but by the knowledge of the first cause so the Rectitude of Conscience though immediately it reflecteth upon a conformity to its next rule yet it ascendeth higher and ultimately concludeth in that Rule which is the first rule of it and the supreme II. In the fourth place it is to be understood that when we speak of the obligation of
long use and Custome which is as it were another nature Fourthly by reason of the depraved affections which do ecclipse our judgments and do hinder the right use of them From these and many other causes it is so obvious unto men to erre to fall and to be deceived that it hath been long agoe a proverb Humanum est errare It is the property of a man to erre XXVI Adde to this in the second place that not we our selves do not alwayes sincerely judge of their piety and wisdome whose Judgments we do desire to follow it being very customary with those men who permit themselves to be governed by the arbitration of other men to make choice of such Conductors whom they before are confident will lead them in that way in which before hand they had determined to go themselves Thus doth Satan hold fast unwary men being as it were inclosed in his circle If you demand of them why they suppose such a thing to be true and right they answer Because this or that wise and godly man hath so taught us If you again shall demand of them how they do know their Teacher to be a pious and a prudent man they answer or at least would so answer if they would speak according to their hearts because he thinketh as we do think Et sapit mecum facit Jove judicat aequo The man is wise and doth as I intend And judgeth rightly having Jove his friend Many there are indeed who do measure the piety of other men not according to the practice of the duties of a Christians life and by the works of righteousnesse Mercy Charity and Devotion but by an affection to that faction to which they have bequeathed themselves and by the hatred to another party to which they professe themselves to be Enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle 2 Tim. 4. 3. They shall heap up unto themselves Teachers according to their own desires The Metaphor following is most proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when their ears do itch they seek those that will tickle them and thus the same doth befall them which in the old proverb is expressed Muli se mutuo scabunt One Mule doth scratch another XXVII Thirdly the word of God doth expressely forbid us to subject our Consciences to the judgment of any other or to usurp a Dominion over the Consciences of any one Ne vocemini Rabbi unus est enim vester 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magister Praeceptor Doctor Unctor Christus Be not ye called Rabbi for one is your Master who is Christ the word in the original signifies as well School-master Tutor Leader as Master And my brethren be you not many masters saith St. James Chap. 3. verse 5. To this purpose is that of St Peter in his first Book Chap 5. verse 2. Feed you the Flock of God which is committed to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as holding forth a light before them that is the Doctrine of the true faith and the example of a godly life but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as excercising a domination and an uncontrouled empire over the Clergy or the people of God And again 1 Cor. 7. 23. Empâ—i estis pretio nolite fieri servi hominum You are bought with a price be you not made the servants of men that is do not submit your Consciences to be governed by the Authority of any man according to his pleasure and command XXVIII From these things which are thus stated and proved to give you now some few Corallaryes and those in a few words it followeth in the first place that the insupportable pride and tyranny of the Pope of Rome ought most deservedly to be hated by every true Christian who by arrogating an infallible judgment to himself and to his chair doth by that name exercise an usurping power and domination over the Consciences of men and pretendeth so much right thereunto that if he should say virtues were vices and vices virtues all Christians are bound under the penalty of mortal sin to submit to his judgment without the least doubt or scruple We are therefore with all thankfulnes to acknowledg the great and Singular goodnes and mercy of Almighty God who for these many years hath freed us and our fore-fathers and the Church of England from so unconscionable a Tyranny and hath again restored us to our just liberties XXIX But we must all of us and every one of us take heed that being freed now from that Tyranny we do not stoop our necks to a new bondage least we be found not so much to have shaken off our yoak as to have changed it Quae bellua ruptis Quùm semèl effugit reddit se prava catenis Horat. Like to the Beast who having broke his chain Fondly returns to have it on again 2 Satyr 9. It doth indeed concern us highly if seriously we would provide for the peace of our own Consciences or of the Church and Common-wealth to take care least what heretofore was spoken of the Church of Corinth I am of Paul I of Apollos and I of Cephas be not heard of us I am of Luther I of Calvin I of Arminius and I of Socinius No let God be true and every man a Lyar He is not worthy to be Christs Disciple who is not the Disciple of Christ alone The simplicity and sincerity of the Christian Faith hath suffered a great prejudice since we have been divided into parties neither is there any hope that Religion should be restored to her former vigour and purity until the wounds made wider by our daily quarrels and dissentions being anointed with the Oyl of Brotherly Love as with a Balsome shall begin to close again and to grow intire into the same unity of Faith and Charity XXX In the third place we are to take heed lest being too indulgent to our depraved affections we do suffer our selves to be so drawn aside into the admiration of some men that we wholly depend upon their Authority Jude 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which words the Apostle with a finger pointeth at the very Fountain of all this evill For this perverse admiration of Names hath no other Spring from whence it floweth but from this desperate self-admiration viz. whiles every man studyeth his own profit is ambitious of Honour and pursueth vain-glory and esteemeth no otherwise of all other men than according to the advantage he may receive from them And his Judgement being corrupted with these sordid affections he is most ready to admire those persons whom he thinks will be most ready to advance his Profit Honour Glory and his other inordinate desires And the very same thing another of the Apostles whom already I have cited doth expressely intimate they did choose unto them Master 2. Tim. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their own desires XXXI Neverthelesse that due Authority may be given to the Catholick Church
knowledge whereof hath hitherto shined into our minds whether internally imprinted by the light of Nature or externally revealed by the Word or whether by our own meditation or by the institution of others is now more excellently and more illustriously made manifest unto us The chief Helps or Mediums thereunto are the Discourse of Reason and Authority the last of which is the Judgement and the Practice of the Church of which neither doth the time permit to speak much neither doth it self require that many things should be spoken of it From the Law of Nature many particâ—lar Propositions of things to be done like so many Conclusions from their Principles are deduced by the discourse of Reason to the use of the Conscience In which unless we orderly proceed from the first unto the last we shall be apt to erre as already I have expressed we must therefore be very carefull that in every part of the Discourse the proceeding be legitimate that those things that follow may aptly depend upon those which go before and that the consequence be necessary lest the Conscience being mis-led do not dictate this or that or otherwise to the will than what it ought to do It is again to be feared lest we erre also in applying the holy Scripture unto the use of the Conscience unless a due regard of Reason be had unto Reason and of Authority unto Authority The Papists while they bestow all their studies that nothing be taken away from the Authority of the Church they give but little unto Reason The Socinians on the other side whiles rejecting all Authority they do measure Faith by Reason onely they do onely attain unto this that they grow mad with reason Both have the same errour but it variously deceiveth And both rocks shall not more easily be avoided than if Authority with Reason and Reason with Authority shall handsomely and prudently be conjoyned XXXVI What place either of them ought to have in the right and orderly unfolding and applying the holy Scripture it is not for this time or my present purpose to represent unto you I shall touch upon it in few words There is especially a twofold Use of Reason in relation to the Scriptures Collative and Illative Collative diligently to compare those divers places of Scripture especially those which seem to bear a remarkable correspondence or repugnancy amongst themselves Illative the propriety of the words the context and the scope being found out effectually and artificially to infer Doctrines being in the mean time not forgetfull that we must attribute so much the more to humane Reason in things to be done than in things to be believed as the mysteries of Faith do more exceed the capacity of natural understanding than the Offices of Life XXXVII The chiefest use of Authority is to beat down the boldness of Hereticks and Impostor who indeavour to cast a mist over the clearest testimonies of the Scripture and to elude the force of them with their subtilties and distinctions whose mouths you can no better stop nor more effectually preserve your selves and others from the contagion of them than by opposing unto their Sophisms and Deceits the Judgement and Practice not of one or of a few men not of one Age or of one corner of the Church but of the whole Catholick Church of all places and all times spread over the whole face of the Earth so heretofore those great Advocates of the Christian Faith Irenaeus Tertullian Vicentius and others judged it to be their safest course to deal with their Adversaries by the right of prescription which how advantagious it hath been to Christendome the event hath taught But those things which deserve a larger consideration I am now forced to omit being mindfull of the time of you and of my self and to defer unto another day what remaineth to be spoken concerning the Obligation of Humane Laws THE FIFTH LECTURE In which the Question is thorowly handled concerning the Obligation of Humane Laws in general ROM 13. 5. Wherefore you must be subject not because of anger onely but for conscience sake HAving begun the last Term to treat of the passive obligation of Conscience I proceeded so far that having discovered and disclaimed those subterfuges in which a seduced generation of men do vainly flâ—â—ter themselves that there is some excuse or protection either for the fruit of their Consciences as to things already done or some security for things that remain to be done for the Intention of a good end or by the authority of another mans example or judgment I have proceeded I say so far as to examine and represent unto you that proper and Adaequate Rule of Conscience to which absolutely and simply it ought to conform it self where in the first place I shewed you that God only hath an absolute and direct command over the Consciences of men Secondly that the next and immediate Rule of Conscience is the light with which the mind at that present is endued or to speak after the Schoolmen Ultimum judicium Intellectus practici The last judgment of the practical understanding Thirdly that the written word of God is indeed the supreme and primary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not the Adaequate Rule of Conscience * 4. Fourthly that the proper and Adaequate Rule of Conscience is the will of God which way soever it be revealed or which is the same again the Law imposed by God upon the reasonable Creature Moreover that more fully and more distinctly we may understand what this will of God is I made manifest unto you that Almighty God did lay open his Will unto mankind by a threefold means First by the Law of Nature which consisteth of certain practical Principles known by themselves which is called the Law of God written in our hearts Rom. 2. 15. Which is with an inward light and of the same oâ—iginal as our minds Secondly by the written word of God which is contained in both the volumes of the holy Writ and is an external light supernaturally revealed and infused into our minds Thirdly by a knowledge obtained from both the former either by our own meditation or from the Instruction and Institution of others and this as it were by an acquired light the chief helps and introductions whereunto are the Discourse of Reason and the Authority that is to say the Judgment and the practice of the universal Church II. I also did advertise you to make some way to this following Treatise that besides the Law of God which absolutely by its self and by its own peculiar power doth oblige the Consciences of all men and that in the highest Degree there are also many others which do carry an obligation with them but inferiour to the former and do oblige the Conscience not primarily and by themselves but secondarily and by consequence not absolutely but relatively not by its own power but by the vertue of some divine precept or Institution on which they
silent I answered howsoever and what was too true indeed that unless some Necessity did inforce me of which I was not then capable being out of the Readers place it could not be As a faint-hearted souldier whom only Desperation makes valiant grows then hot and is fiercely carryed on unto the Fight when no subterfuge is left for him so is my wit give it leisure space and time nothing is done Hotat Sat. 3. The Quill in vain is vexed my mind is unsettled it roams and rambles and degenerates into sloath Use compulsion to it and check it it unites and is entire it is stirred up and recollecteth strength and what force it hath since there must be care and Industry it puts it all forth at once and in one word it doth that which is necessary to be done So the Beams of the Sun diffused in a free and open air do so gently warm us that we are hardly sensible of it but being united and contracted into the round of a hollow Glasse as into a Center they do vehemently burn Being by long use instructed from my youth to this age I have learned how true is that Hemistich of Pythogoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. aur Carâ—â— Performance is a near Neighbour and dwelleth at the next door to Necessity And although this imperfection of a slothful mind may to many men appear to carry before it some show of modesty yet it seems to me that it cannot be handsomely defended unless it be by this excuse that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so born and bred up with some men and I am in the same number with them that in vain he laboureth whosoever he is that hopeth by any Art to correct it or by industry to overcome it But enough and too much of so unpleasing a Subject Peradventure you will demand for as yet we are come up to â—o certainty and are returning back still where at first we were If as you say you are so slow of your self and so contumacious to your friends from whence at last came this Edition Certainly from nothing else but from this very Necessity of which but even now was our discourse and which usurpeth so vast a Dominion over the affairs of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid. For wise men speak it Helen and not only we Nothing so strong as dire Necessitie Act. 2. But to hold you no longer in suspence I will in a few words declare the whole business to you All this contumacy was broken as it were at one blow by Mr. James Alleâ—â—â—y Book-seller of London who in his Letter to me did acquaint me that two Copies of these Lectures were brought unto him and that he had them then in his own custody in his own house that he who brought them to him was in hand with him that either by himself or at least by his procurement they should be printed which he denyed to do without my consent He warned me withal there being other Copies abroad iâ— hardly could be prevented if I neglected it but that they would be published by some one else I not knowing of it I did commend nay I did love in a man at that time utterly unknown unto me the candour of his mind and his reverent respect to Equity especially being of their profession who almost do make their gain their only businesse I therefore wrote back unto him to send me one of the Copies that seemed to him to be the fairest of the two and the most perfect and in the mean time I would consider with my self what was needful to be done To be short he sent it I did read it and examine it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Page was turned over and nothing was found sound nothing perfect for besides the innumerable faults of the Transcriber not a few things which in my first meditation were written by my self with too hasty a Pen did seem as they indeed ought to be called back again to the Anvel and the Hammer Hence I perceived I was to undergo a troublesome and tedious task to write over the whole work anew which neverthelesse was to be endured I indured it and wrote it over and did perfect it as I could and if no man be a Debtor beyond his power as I ought If not as I would I require this one thing as reasonable nay as due unto him who doth as much as lies in his power Pardon The Summary of the first Lecture 1. The reason of the undertaking the work 2 2. The Definition of Conscience is proposed 2 3. The name of the Thing defined 3 4. c. And the original of that name 5 7. c. Illustrated from the Ambiguity of the word Science 9 10. c. And the Hâ—monymy of the word Conscience 10 14. Of the Genus of Conscience 17 The first opinion that it is an Act is confuted 18 15. The second opinion that it is a Potentia 16. Which is confuted also 19 17. The third opinion that it is a Habit Innate 18. Or a Faculty is stated 19. And unfolded 21 20. The Subject of Conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of which 23 21. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which 24 22. c. The Object of Conscience 26 24. c. The first Act of Conscience 29 27. And the following Acts. 31 28. Many things are obscured rather than illustrated by defining them 33 The Summary of the Second Lecture 1. c. The twofold respect of Conscience 37 3 The erronious and deceitful Rules of Conscience 39 4. A good Intention doth not suffice to the gâ—odness of the Act. 40 5. Which is proved first by the words of the Apostle 41 6. c. Secondly from the nature of Evil. 43 9. Thirdly from the conditions required to the goodness of an Act. 46 10. c. An Objection is answered 48 12. Fourthly by the perfection of the Divine Law 51 13. Fourthly by the perfection of the Divine Law 51 13. Fifthly by the revenge of God punishing the transgression of a Law although done by a good Intention 52 14. Sixthly from the Inconveniencies of the contrary opinion 54 15. c. The first Corrollary we must take heed lest under a pretence of Zeal to Gods Glory we be not carryed away to the committing of unlawful and forbidden things 56 17. c. The second a lesse sin is not to be committed by us to avoid a greater sin in another 59 19. c. Whether it be lawful for any man to perswade to a lesse sin to avoid a greater 63 21. c. The Third Corallary one evil is not to be driven out by another 65 The Summary of the Third Lecture 1. The reason of the method that is here observed 70 2. c. The Fact of Paul reproving Peter 72 6. c. All the deeds of the Saints barely recited in the holy Scripture are not to be imitated 77
8. c. No nor all those deeds neither which are praised 78 12. It is an easy thing to erre in the application of examples 82 14. c. Some examples of perverse Imitation 85 16. c. An argument from the example examined against the custom of kneeling in the holy Supper 87 23. c. What is the use of examples 95 25. c. It is unsafe to subject the Conscience to the opinions of every man 99 28. The tyranny of the Pope of Rome over the Consciences of men 102 29. c. Not to impute too much to the judgements of other men ibid. 31. Nor yet too little 104 The Summary of the Fourth Lecture 1. c. What is that Rule of Conscience to be enquired after 106 4. c. To which we ought to conform our selves 109 6. c. Diverse Degrees of those things which do oblige the Conscience 111 9. c. The first Conclusion God alone hath a peculiar and a direct command over the Conscience 113 12. c. The second Conclusion The next Rule of Conscience is right reason 116 14. c. The third Conclusion The Scripture is not the Adaequate Rule of Conscience 119 18. c. And nothing hereby derogated from the perfection of it 124 20. c. The fourth The Adaequate Rule of Conscience is the will of God which way soever it be manifested 126 23. Which is also the Fundamental of the Obligation 13 24. c. The three parts of this rule first the light by nature infused into the mind which is the Law of Nature 131 26. Secondly the light conveyed into the mind by the written Word of God 27. c. 32. c. In the old Law or the Law of Moses 137 In the new Law the Law of the Gospel 142 35. Thirdly the â—ight acquired 143 Which consisteth by 36. The discourse of Reason 145 37. And the Authority of the Church ibid. The Summary of the Fifth Lecture 1. c. A rehearsal of what before hath been spoken 147 2. c. What is to be understood by the word LAW 149 5. And what by the word OBLIGATION ibid. 6. Question Whether Humane Laws do oblige the Conscience 154 7. c. The first Conclusion Unjust Laws do not oblige the Conscience 155 Which is unfolded 157 9. And confirmed 158 10. The Second Conclusion The Law of man can superinduce a new Obligation to the former 159 11. The Third Conclusion A Law made by one not invested with lawful doth not oblige 162 14. c. A Discourse concerning the Office of a Subject when de Facto it is manifest that he commandeth who hath no right to command 166 22. The Fourth Conclusion Humane Laws do oblige of themselves in general 175 23. And in particular also by consequence 177 24. c. Which is variously confirmed 178 31. c. An Objection is answered drawn from the liberty of a Christian Man 184 36 As also from the allegation that there is but one Law-giver God and Christ 190 37. And from what else is disputed against this opinion 191 The Summary of the Sixth Lecture 1. A proposal of the most remarkable things here treated of 2. The duty of Obedience and the difference of the either sort of Subjection 197 4. The Conscience is free under that obligation which the Laws induce 20â— 6. c. The first Doubt Of a Law commanding a thing impossible 202 8. Second Doubt Or a thing possible but very burthensome 204 9. Third Or what before was necessary 205 10. c. Fourthly Or a thing filthy and unlawful wherein are Questions and Answers 207 10. 13. 14. 1 Whether an unjust Law ought to be made for the publick profit ibid. 2 Whether the Subject be bound to observe it so made 210 3 Whether it be lawful for him to observe it so made 4 what unjust Law he may obey and what not 213 15. 16. c. What is required to make a Law obligatory 214 What a Subject is to do being not satisfied whether the Law be just or unjust 215 18. c. The Fifth of the Obligation of a Law permiting evil 217 22. c. Sixth Of a Law determining a thing indifferent 222 26. The Seventh Of Ecclesiastical Laws in specie 226 27. Those things are refelled which are alleaged against them by the adverse party 228 The Summary of the Seventh Lecture 1. A Rehearsal of what hath been already spoken 238 2. c. The first Doubt who it is to whom it belongeth to make Laws 237 Where it is stated that That the Power of making Laws is the Power of a Superior 238 4. Having an external Jurisdiction 239 5. And that in the highest Command 241 6. c. Which conclusion is largely unfolded 243 9. c. And diversly confirmed 246 11. c. The late fiction of a Co-ordinate Power confuted 248 13. The second Doubt Whether the Consent of the people be required to the obligation of a Law 250 14. c. The chief Command or Soveraignty is from God 253 19. And is an off-spring of Fatherly Power 255 17. c. What are the Peoples parts in constituting a Prince 259 21. The People having given the supreme Power to the Prince have not any right to re-assume that Power again 261 22. c. How it comes to passe that some consent of the people is thought to be necessary to the obligation of a Law 264 25. c. The third Doubt what And how far the consent of the people is required 266 28. The fourth Doubt Of the Laws of lesse Commonaltyes 268 The Summary of the Eighth Lecture 1. A Proposal of things to be spoken 273 2. Of the PROMULGATION of a LAW 274 The first Doubt Whether it be necessary 275 3. c. The second Doubt When a Law is conceived to be sufficiently published 276 6. The third Doubt When a Law that is promulgated or published beginneth to oblige 279 7. c. The Fourth Doubt Whether and how far that man is obliged to the observance of a Law who is ignorant of the Promulgatian of it 281 10. Of a LAW PENAL 28â— The first Doubt How far the Constitution of the penalty pertaineth to the Essence of a Law ibid. 1. c. The second Doubt Of the Obligation of it And what a penalty is 287 3. c. What manner of Law a Penal Law is and how manifold it is 290 5. c. The first Conclusion A Penal Law doth so far oblige as the Legislator doth intend it 293 7. c. The second Conclusion A Law purely Penal doth of it self and ordinarily oblige only unto the penalty 295 9. c. Diverse Objections are answered 299 4. The third Conclusion A mixt Penal Law doth oblige unto the Fault also 304 5. The third Doubt How far the transgressor of the Law is bound to undergoe the penalty ipso facto The Summary of the Ninth Lecture â— The end of the Law is the good of the