of any thing may be enhaunced ibid. The Asse's head and kab of Pidgeons dung in the siege of Samaria 255 When the Arithmetical proportion must be applyed to the value of the thing ibid. V. Argument 2. against it answer'd 256 A Judge or Umpire limited by the rule of Justice ibid. VI. What may be due by both kinds of justice without covenant 257 VII The justice of an Arbitratour different according to the case 259 Mr. Hobbes too nice and singular in his language ibid. His mistake in the division of justice 260 In his measure of commutative ibid. His boldness in confronting all the learned men before him ibid. Bodin's cavil ibid. His aâ—ery conceit of an harmonical proportion 261 VIII Mr. Hobbes's restraint of Moral Philosophy ibid. IX His censure of all Philosophers 262 He forget's the distinction of a good man and a good citizen ibid. The foundation of Ethicks Oeconomicks Politicks ibid. X. Personal and relative perfection how taught by Philosophers 263 Mr. Hobbes's Philosophy compared with that of Epicurus ibid. With that of Lucretius 265 Epicurus's excellent discourse concerning Death ibid. Frugality and Temperance 266 Mr. Hobbes approacheth nearer the worst of the Epicureans then do the Mahumetans 267 XI Wherein the Stoicks placed humane happiness ibid. Wherein Aristotle 268 XII Mr. Hobbes mistake's the Philosopher's discourse of moderating Passions ibid. St. Paul's Philosophy 269 XIII Of Fortitude and Liberality 270 CHAP. XXX I. Mr. Hobbes's definition of a Person too circumstantial 272 II. No less applicable to a feigned then a true person 273 III. Person not Latine ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suppositum 274 Person differently used in several arts and faculties ibid. IV. Misplaced by Mr. Hobbes 275 No man personate's himself ibid. Cicero mis-interpreted ibid. Person how taken by the Criticks 276 V. Boethius's definition of a person ibid. Rich. de sancto Victore object 's against it ibid. His other definition of it more difficult 277 Scotus's Objections against the former ibid. VI. The definition explained and vindicated by the Bishop 278 The distinction of Communicable ut quod and ut quo ibid. Reasonable of what extent 279 The Philosophers and School-men could have rectified Mr. Hobbes's mistake of a person ibid. The Etymology and common acception of Persona 280 VII Not the actor but the acted is the person ibid. VIII No Covenant obliging to act against the Law of Nature 281 With whomsoever any such is made it must not be kept ibid. IX The first part of Mr. Hobbes's answer destroy's the second 282 God to be obeyed before Man ibid. An instance in the Hebrew Midwives ibid. Whâ— probably had covenanted 283 X. No breach of covenant which had not a right to bind 284 XI The true God improperly and over-boldly said to be personated ibid. Moses though instead of God did not personate him 285 Nor do Kings ibid. Nor Priests ibid. XII How Moses was instead of God to Aaron 186 Hohim used for God what name ibid. How Moses was made a God to Pharaoh ibid. How fully soever Moses had represented God he could not personate him 287 XIII The Israelites how the people of God how of Moses 288 XIV Moses's phrase shew's he personated not God 289 XV. God was King of the Israelites Moses but their Judge and General ibid. A messenger and mediatour betwixt God and them 290 CHAP. XXXI I. Uncomely to say our Saviour personated God 291 Who was really God ibid. II. Proved to be so from Acts 20.17 28. 292 Against Bernardinus Ochinus 293 Refuted by Smiglecius ibid. To whom Smalcius reply's having either not read or not aright understood Ochinus 294 Ochinus deserted by the Socinians ibid. Smalcius attempt's in vain to evacuate the Divinity of Christ. 295 III. Châ—ist's bloud not to be called the bloud of the Father according to Smiglecius 297 Smalcius's answer that argue's how it may ibid. His argument uâ—ged to the farthest by the Bishop 298 Who find's the passions not the actions of men to be called God's ibid. The shifting Genius of the Socinians deluded by a single word 299 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how to be translated ibid. The Text which want's it retorted upon the Socinians 300 IV. How Christ is the Son of God 301 What a Son is ibid. V. The particulars in the definition applyed to our Saviour 302 VI. The mystery of our Saviour's divine and humane generation signifyed Mic. 5.2 303 The Bishop's observation upon that Text ibid. Faustus Socinus answer'd 304 And Valkelius 305 With other of the Socinians 307 VII The Text taken in pieces and vindicated from their Objections 308 One in essence plurally expressed when the effects are divers 309 Christ's eternal Egression compared to the shining of the Sun 310 VIII How from the beginning may signifie from eternity 311 A two-fold consideration of the word Beginning 312 A or Ab often denote causations ibid. From the beginning not to be understood from the beginning of Dâ—vid's reign ibid. The Socinians urged to a contradiction in adjecto 313 IX God's descent to Man's capacity in the doctrine of his Attributes 314 Particularly that of his Eternity ibid. X. The discourse between Ochinus and his Spirit moderated by the Bishop 315 Who enlargeth upon the Argument against the Photinian or Socinian and the Arrian 316 CHAP. XXXII I. The next name of our Saviour the Word 318 Socinus answer'd in his exâ—lication of St. John Chap. 1. ibid. The opinion of Ebion and Cerinthus discussed 319 The shifts of the Socinians 322 II. St. John's reason of his writing not solitary as Socinus alledgeth ibid. Beza's genuine lection 323 Socinus singular in his ibid. But for a little consonance with Tremelius ibid. III. How the Socinians interpret John 1.1 324 With reference to the Baptist's preaching ibid. IV. Their Metaphor And Metonymie 325 V. Figures never used by Christ without intimation how the Text is to be understood ibid. So that of a Vine A Sheepheard A Doore 326 His Metonymies of being the Truth Life and Resurrection ibid. The Truth and Life may be taken without a figure 327 VI. Christ called the Word according to none of those figures 328 But according to the Catholick sense is the internall word of God 329 How Aaron was Moses's mouth ibid. John Baptist called a Voice ibid. The word taken for Christ in a far different sense 330 VIII Not to be understood of our Saviour's humanity 331 Neither Metaphorically Nor Metonymically ibid. IX Socinus's shift 332 X. A brief Paraphrase on the first words in St. John ibid. A word internall and externall both of God and Man 333 XI The Philosophers of old call'd the Son of God his word 335 XII As well they who writ after as who before St. John 336 XIII Which is yielded by Socinus ibid XIV Their language used by the Primitive Fathers and Saint Paul 337 That of Plato consonant to holy Job's and our Saviour's in St. John 338 Plato's description of Heaven parallel'd to that
The severall parts acted by the Understanding and the Will both which faculties are imperfect in this world The certainty of felicity after death resum'd and proved Object 1. Ans. The Objection answer'd toâ—ching man's felicâ—ty in the knowledge c. he hath though â—mperfect Objection 2. Answer A second Objâ—ction answer'd about Eternal felicity being the last Article of our Faith The same Conclusion may be the result of Faith and Reason An Argument to confirme this drawn from the H. Martyrs constancy in their sufferings Mr. Hobbes suspected of a design to disparage the foresaid Article of our â—aith Several qualificâ—tions good and bad in the making and breaking Covenants No dammage without injuâ—y The explication of Commutative and Distâ—ibutive justice To which is premised that of common or legal justice Many acts of Justice being not comprehended under the other two Argument 1. against an Arithmeticall proportion in Commutative Justâ—ce examined By what the price of any thing may â—e enhaunsed The Asse's head and kab of Pidgeons dung in the Siege of Samaria When the Arithmeticall proportion must be applied to the value of the thing 2. Argument agaiâ—st it answered A Judge or Umpire 〈◊〉 by the rule of â—ustice What may be due by both kindes of Justice without Covenant The justice of an Arbitrator different according to the Case Mr. Hobbes 〈◊〉 nice and singular in his language His mistake in the division of justice In his measure of commutative His boldnesse in confronting all the learned men before him Bodâ—n's cavill His aieâ—y conceit of an harmonical proportion Mr. Hobbes's restraint of Moral Philosophy His censure of all Philosophers He forget's the distinction of a good man and a good Citizen The foundation of Ethikes Oeconomikes Politikes Personall and relative perfectâ—on how taught by Philosophers Mr. Hobbes's Philosophy compared with that of Epicurus With that of Lucretius Epicurus's excellent discourse concerning Death Frugality and Temporance Mr. Hobbes approacheth nearer the worst of the Epicureans then do the Mahumetans Wherein the Stoicks placed humâ—ne happinesse Wherein Aristotle Mr Hobbes mâ—stake's the Philosophers discouâ—se of moderating assions St. Pauls Philosophy Of Fortitude and liberality Mr. Hobbes's definition of a Person too circumstantial No less applicable to a feigned than a true person Person not Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suppositum Person differently used in severall arts and faculties Misplaced by Mr. Hobbes No man personate's himself Cicero mis-interpreted Person how taken by the Criticks Boethius's definition of a person Rich. de Sancto Vâ—ctore object 's against it His other Definition of it More dâ—fficult Scotus's Objections against the former The Definition explained and vindicated by the Bishop The Distinction of Communicable ut quod and ut quâ— Reasonable of what extent The Philosophers â—nd School-men could have râ—ctified Mr Hâ—bbes's mistake of a person The Etymologie and common aâ—ception of Persona Not the Actor but the acted is the person No Covenant obliging to act against the Law of Nature With whomsoever any such is made it must not be kept The fiâ—st part of Mr. Hobbes's answer destroye's the second God to be obeyâ—d before man An instance in the Hebrew Midwives Who probably had covenanted No breach of Covenant which had not a right to biâ—d The true God improperly and over-boldly said to be personated Moses though instead of God did not personate him Nor doe Kings Nor Priests How Moses was instead of God to Aaron ELOHIM How Moses was made a God to Pharaoh Hoâ— fully soever Moses had represented God he could not personate him The Israelites how the pâ—ople of Gâ—d and how of Mâ—ses Moses's phrase shewe's he personated not God God was King of the Israelites Moses but their Judge and Generall A messenger and Mediatour betwixt God and them Uncomely to say our Saviour personated God Who was really God Pâ—â—ved to be 〈◊〉 from Acts 20.17 28. Against Bernard Ochinus Refuted by Smiglâ—cius To whom Smâ—lcius replies having either not read or not aright understood Ochinus Oâ—hinus deserâ—â—d by the Socinians Smalcius attempt's in vaine to evacuate the divinity of Christ. Christâ—s blood not to be called the blood of the Father according to Smiglecius Smalcius that argue's how it may His argument urged to the farthest by the Bishop Who finde's the passions not the actions of men to be called God's The shifting Genius of the Socinians de luded by a single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how to be translated The text whâ—ch want's it retorted upon the Socinians How Christ is the son of God What a son is The particulars in the definition applyâ—ed to our Saviour The mysterie of our Saviour's divine humane generation signified Mic. 5.2 The Bishop's observation on that Text. Faustus Socinus answâ—â—'d And Valkelius With other Socinians The text taken in pieces and vindicated from their objections One in essence plurally expressed when the effects are divers Christs eternal egression compared to the shining of the Sun How from the beginning may signifie from eternity A twofold consideration of the word Beginning A or Ab often denote causationâ— c. From the beginning not to be understood from the beginning of David's reigne The Socinians urged to a contradiction in adjecto God's descent to man's capacity in the doctrine of his attributes Particularly that of his eternity The discourse between Ochinus and his Spirit moderated by the Bishop Who enlargeth upon the Argument against the Photinian or Socinian and the Arian The next name of our Saviour the Word Socinus answerd in his Explication of St. John Ch. 1. The opinâ—on of Ebion and Cerinthus discussed Epiphanius contra haeret tom 2. cap. 28 The shifts of the Socinians St. Iohn's â—eason of his writing not solitary as Socinus alledgâ—th Beza's genuine lection Socinus rigulaâ— in his But for a little consonance with Tremelius How the Socinians interpret Joh. 1.1 With reâ—erence to the Baptist's preaching Their Metaphor And Metonymie Figures never used by Christ without intimation how the text is to be understood So that of a vine A Shepheard A Doore His Metonymies of being the Truth Life and Resurrection c. The Truth and life may be taken without a figure Christ called the Word according to none of those figures But according to the Catholick sense is the internal Word of God How Aaron was Moses's mouth John Baptist call'd a voice The Woâ—d taken for Christ in a farre different sense Not to be understood of our Saviour's humanity Neither Metaphorically Nor Metonymically Socinus's shift A brief Paraphraâ—â— Wâ—â—es the first 〈◊〉 in St John A Word internal and external both of God and Man The Philosophers of old callâ—d the Son of God his Word As well they who writ after as who before St. John Which is yielded by Socinus Their language used by the primitive Fathers and St. Paul That of Plato conâ—onant to holy Job's and our Saviour's in St. John Plato's deâ—â—â—lption of heaven parallel'd to
mine and thine you may reade a most excellent passage in the 23. of Gen. with what civility of discourse and reciprocal courtesies Abraham bought the field in Machpelah of Ephron the Hittite First I collect thence that Abraham judged there was a legall interest in Ephron for else he would not have payd such a round price for it as foure hundred shekels of Silver and then you may observe how sacred amongst all people the preservation of interest was for in the last of Gen. you shall find that Jacob when he died in Egypt a great way off in another Nation having both he and his left the Land neare two hundred yeares after the purchase when he and his without doubt were not known scarce remembred Iacob gave order for the burying of his body there and it was performed without any disturbance so sacred did those people without any positive law but the principles of nature observe the particular interest of particular men even such who at the time of the Purchase were but sojourners among them and at the time of the last usage were not so much as cohabitants but strangers in another Country and Nation so that we see as men have had alwaies Consciences which directed them in their actions so those Consciences have had a sense of intruding upon another's interest and Abraham was assured that it was such amongst them for upon that presumption he paid so great a price for that field Sect. 11. If it should be asked how men should come to get these interests I will not here scan all wayes one is evident that is Occupancy taking possession of it first for all the things in this world being but Bona utilia and the profit they have is their service to man he who first gets possession of them is Lord of them thus Fowles and Fishes even in planted Nations which are no mans possessions being caught by any man are his to make profit and when one man hath caught them that they are his possession it is thievery to rob him of them I speak not here of Deere Conyes Hares nor Fishes in ponds c. which are impaled and so for their habitation by our laws are made to pay their host with their lives nor such things which our lawes indulging the pleasures of Gent. and men of quality have appropriated to certain persons and places as Pheasants and Partridges and the like but whatsoever no nationall particular Law hath given to another that the law of Nature gives to the first possessor and this law men find before any positive law of Nations in the practise of the world so that then it is apparent that without positive laws or an outward humane coercive power the law of Nations hath alwaies given a propriety in this world's goods to the sons of men Thus I have passed my opinion upon his 13. Chapter and I think have given reasons for what I spake but if this be not enough let the Reader consider what I shall speake to the next Chapter and that will the more fully discribe the mist of his opinions and confirm mine more stronger Censures upon the 14 th Chapter of LEVIATHAN which is entituled The first and second naturall Lawes and of Contracts which thus begin's CHAP. XXII Concerning the pretended necessity in Nature for the preservation of life The prospect of an happiness beyond it Death represented more terrible than it is c. Sect. 1. THE right of Nature which Writers commonly call jus Naturale is the liberty each man hath to use his own power as he will himself for the preservation of his own nature that is to say his own life and consequently of doing any thing which in his own judgement and reason he shall conceive to be the aptest means thereunto Here is a description of the right of Nature which is that he saith Writers call Jus Naturale I believe this Gentleman never in his life read Jus Naturale so described in any Author It is true to preserve a mans own life is a branch of the right of nature but it doth not contain the whole nature of it as if the right of nature extended to nothing else but the preservation of a mans own life there are many other things which the right of nature enables us to doe but because I find this question in my opinion more methodically and Schollarly delivered in his Book entituled De Copore Politico Cap. 1. I shall therefore consider that first and having cleared that discourse apply my self to this description and I will begin with his 6. Number That number begins thus Sect. 2. Forasmuch as necessity of nature maketh men to will and desire that which is good for themselves and to avoyd that which is hurtful but most of all the terrible enemy of nature Death from whom men expect the losse of all power and also the greatest of bodily paine in the loosing The phrase which I here censure first is that necessity makes us do this I know this word Necessity is often used for what we terme want or poverty because such a man need 's somewhat therefore we say he is in necessity and in this sense there may be some truth in that Proposition for because men's lives have lack of supplies and according to this Gentleman all the world are his enemies or what is the truth no man will have so much care to supply him as himself therefore he must doe it but then take necessity as it opposeth contingency which is the common logical sense it is absolutely false for many men throw and take away their own lives now that which is necessarily done cannot be otherwise men cannot choose but doe what they doe out of necessity the phrase were much more proper to say that the law of nature enjoyne's them to provide for themselves for the great Natura naturans God as I said before know's our necessities and like a wise law-maker makes lawes to provide for them and so infinitely wise are those laws that what he hath not by some law or other provided for it is not necessary for any man whatsoever and certainly therefore where is no lawfull and honest way to preserve it life its self is not necessary he seem's therefore to expresse himself better in Corpore politico then in Leviathan because in Leviathan he restrain's this right of Nature only to the preservation of his own life but in this I now write against he saith not only but most of all his own life other things he may have a right unto but most of all or chiefly the preservation of his own life or rather the avoyding of death Sect. 3. What he saith that necessity of nature makes us desire our own good and avoyd that which is hurtful is true in that generality but applyed to any particular is false for there is no particular but may appeare to some men good and to others hurtfull even
there is a necessity of nature which maketh men in generall avoid death in generall as the thing by which he must needs expect the greatest paine for it often happens that there is little paine and people that have dyed with a sense of deaths ugliness and so with some impatience I have found complaining of common accidents and such which had no participation of death in them and no cooperation to the dissolution of soule and body by death as Aches in particular parts sometimes they were galled and that troubled them sometimes that there were clods or hardness in the Bed c. All which shewed that these paines not those of Death were more sensible then even death its selfe Sect. 9. He proceeds It is not against reason that a man doth all he can to preserve his own body and limbes both from death and paine had he put in that little word and esteemed a little thing by him justly and honestly he had said truth but alas else how unreasonable a thing it is that a man to save himself from a little pain should act things prejudiciall to the glory of God the publique good or else some greater good of his own any man who hath sense of any thing but sense and unworthy ease cannot choose but apprehend that the greater good should be chosen before the lesse such are those before specified Therefore in such Cases that they for paine or death its self are relinquished is against reason What he adde's And that which is not against reason we call right c. I agree to for certainly there is no wrong which is not against reason but his deduction It is therefore a right of Nature that every man may preserve his own life and limbes with all the power he hath This deduction by what is already said cannot be true but when his life and limbes are not opposed by some greater good CHAP. XXIII Of using or misusing meanes in order to their end The regulation of mans judgment in it The preservation of life and estate when necessary Of right and wrong Law c. Sect. 1. 1. I Come now to Number 7. which begins thus And because where a man hath right to the end and the end cannot be attained without the meanes that is without such things as are necessary to the end it is consequent that it is not against reason and therefore right for a man to use all meanes and doe whatsoever action is necessary for the preservation of his body How vile and illogicall is this had he proved that the body were the end of man or instead of body had he said for the preservation of that end his axiome explained thus might have borne him out in it but as it is puâ— there is no connexion for suppose a man hath right to the end his own happiness and by that right likewise to all meanes which conduce to it yet unlesse this body can be proved to be that end his application of it to the body is of no force Well I will examine his Aphorisme First he who hath right to the end hath not right to all meanes of getting it is apparent for he who hath right to an estate or an house hath not right to take it by force he must onely use legall meanes for the obtaining and preserving it and so though a man have right to his body or life yet he hath no right to preserve it by unlawfull actions It is a most just rule of law that a man must so use his owne as he must not hurt another a man hath right to water and a Meadow but he must not so use his water and his meadow as by overflowing his meadow he should drowne his neighbours Corne. So although a man have right to his life yet this right is not of such a transcendent power as to enable him for the preservation of that life to hurt others and destroy their lives But once again for further and clearer explication of that rule he gives concerning an end let us observe that it hath no truth but concerning the last end and in that it hath for since all mens actions are for an end that is his summum bonum his happiness every man out of necessity of nature doth what he doth for it and the utmost he can for it but this life or body is not mans happiness and for any second end there being no necessity of the end it self there is much less of any means which conduce to it and therefore of such ends of which nature mans temporall life and body are there is no manner of truth in it no more then if we should say it were right for a man to doe what he can any thing to obtain pleasure or profit upon which he sets his heart Sect. 2. His 8. Numb must be likewise examined which saith Also every man by right of nature is judge himself of the necessity of the meanes and of the greatness of the danger This hath some truth in it and yet not to be so understood that by right of nature a man may judge what he will and accordingly act and what he acts is right as he seems to imply here from hence enforces afterwards for as in our judicatures there must use be made of Judges and the decrees of those Judges will regulate and govern our possessions yet those Judges have rules by which their judicatures should be regulated and what they act contrary to those rules or Lawes although it may be effected yet it is wicked so it is in those no doubt but every man will in such an impossible state as he supposeth man judge of the meanes and necessity but yet there is a law of nature in every man by which his judgement should be guided and what he judgeth though never so congruent to his will contrary to this law is not right so that as a Judge though what he judgeth must be performed and he hath power to judge what he thinkes fit yet he hath right to judge only according to the law of that Nation which gave him the power of being a Judge all other judgement is by power but not by right so is it with this man he may act against the law of nature for the preservation of his life or Limbe but if not right it is wicked to doe so The Argument he brings for proofe of this Conclusion convinceth not me For saith he if it be against reason that I be Judge of mine own danger my self then it is reason that another may be Judge c. It is reason say I that in such a Case I am Judge but it is reason likewise that I judge according to Law and make my will be guided by reason not my reason regulated by my will because it is mine it is not therefore right but because mine according to the law of nature and right reason of which he himself afterwards
their lives but it may justly be objected that those did not vertuously do it I answer that is not materiall to his proposition whâ—ch useth not the word ought not but cannot lay downe c. yet in the first conditions before named which are vertuous take one eminent Story besides a multitude told by Tertullian in his Apologeticus adversus Gentes Cap. 37. the story is thus Tertullian lived in the time of Severus who persecuted the Christians most barbarously Tertullian being converted to Christianity takes courage and writes this Book in defence of them against that cruell manner of persecuting which was to destroy them unheard only upon confessing Christianity like Wolves or beasts odious to the Common-wealth amongst other slanders by which this Injustice was coloured to the world this was one which they were accused of that they were ill affected to the Imperiall government and were enemies to it Tertullian in answer to this saith in 37. Cap. If we were maliciously affected to revenge the injuries done us Vel una nox pauculis faculis largitatem ultionis possit operari si malum malo dispungi penes nos liceret The meaning of which is that they were strong enough to set the City on fire in one night when they would Now saith he if we would declare our selves enemies we are strong enough to make it good the Mauri or Marcomauri or Parthi are not so numerous they inhabit one Country we the world what war are we not fit for even with unequall forces who can suffer our selves tam libenter trucidari so willingly to be slaine but saith he in this discipline we have learned to be killed rather then kill yea if we would not fight against you we could without rebellion by a meere desertion destroy you by the losse ef so many Citizens this very divorse would astonish you you would lack men whom to governe Let him that will reade that Chap. and the rest about it he shall find the Christians killed tortured yea persecuted dead so that the sanctuary of the grave as he speaketh was not a refuge for them he shall find that they could easily vindicate themselves from these evils yet they chose to suffer them rather then doe the least evill having implicitely covenanted with that government by being born under it to obey it nay this shewe's that they and such a world of men were of this opinion and it was apparently knowne or else he durst not have published this discourse to be read by the Emperour and to disswade him from his persecution by such an Argument which for matter of fact might so easily have been confuted Had these men been of Mr. Hobbes his mind they would have said what doe you talk of Obedience give us life in defence of which a man may kill any man or men yea all the world rightfully nor can any Covenant by words or otherwise divest us of this right but they were not of his opinion and their practise is enough to confute Mr. Hobbes that a man can lay down that right c. and it was vertuous so to doe Sect. 7. What he farther instances in concerning Wounds Chaines and Imprisonment how thâ—t the same may be said of them as of a mans life that no covenant can passe away a man's right of rescuing himself from them may seeme answered in what was applyed to those of Life because if we may passe away our right to our own life much rather to these lesser things but I will examine his reason both saith he because there is no benefit consequent to such patience as there is to the patience of suffering another to be Wounded or Imprisoned no benefit Yes surely great every way when these afflictions are laid upon us by lawfull Magistrates then there is the benefit of obedience then which no sacrifice is more gratefull to Almighty God it is that which is the foundation of politie and without which no Common-wealth can subsist for if men should not subject for Conscience and think that obedience to punishments a vertuous duty which carrie's its reward in its self no man would ever submit so long as he could find any meanes to struggle the innumerable instances might be made of this might of themselves fill a volumne take but that one of Marcus Regulus how he rather then he would violate a little promise and that with an Enemy did expose and thrust himself â—nto such vengeance and tortures as the greatest malice could impose upon him how much rather upon those weighty though implicite Covenants which every man make's with that Common-wealth wherein he live's to obey the Lawes made for the good of it how much rather may they exact a submission to them though with our owne losse and injurie Sect. 8. He goes on And lastly the motive and end for which this renouncing and transferring of Rights is introduced is nothing else but the security of a mans person in his life and in the meanes â—f so preserving life as not to be weary of it I will not discourse over again these termes renouncing and transferring of right the nature of which I have before debated but here onely touch upon what the end of mens submission to the lawes of Politique society is and wherein it consists which is that he meanes by thâ—se phrases Renouncing c. and surely to say it is nothing else but the security c. is much too bold an assertion for certainly Pro aris focis was wont to be the Argument why men did engage themselves in any dangerous or hard adventure and Pro aris first I may say the same for the good of their Posterity for which we have read the famous story of the Children of Israel drawing our that painfull and laborious journey through so many hazards and perils forty yeares together that their Posterity might live contentedly and blessedly in Canaan and we daily find multitudes of men amongst us who spend as long time without any comfort in their owne lives I speake of these sensual comforts and eases which he intimate's onely out of this regard that they have an expectation that their Posterity after them may live plentifully Againe as I instanced before the good of the Common-wealth in which they live hath not onely here a sufficient Argument to perswade a hard but even to cast off all life for their Countries good I need not speake of the monastick retreats which in God's cause many yea multitudes of men make and no doubt many honestly and piously in truth and reality even to be Anchorites and renounce all contentment in this world all which makes it apparent that this life and the contentments of it are not the sole and onely end for which men renounce their rights and interests and therefore men may enter into such Covenants where even the subjection of their lifes and all the accommodation of it may justly be engaged without
is no word of eternity but it is word for word as it is in our English ye might have life through his name or in his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is his power his strength which none could grant but the great God and truely I wonder where he got that translation for it is without the Originall nor Beza nor Erasmus nor Montanus nor any that I see but something like it Tremelius his translation out of the Syriacke and yet he reserve's that Emphasis which I make use of and render's it thus and when ye shall believe ye shall have life eternall by his name the force of which last phrase by his name was cleane omitted by Socinus so then it seeme's to me that if St. Iohn did here in these words put down the totall reason of his writing this Gospell which can never be evinced yet in this is clearely taught this Conclusion of our Saviours divinity and that he was the Son of God nor could ever man have understood it in any other sense then we doe untill that foolish conceipt of a created God was introduced of which God willing I entend to treate hereafter Thus I hope I have given a satisfactory answer to his objections against the story of Cerinthus which one thing granted the expressions of the rest would be undoubtedly very perspicuous Sect. 3. So now at the last I will addresse my selfe to my businesse the first Chap. of St. John verse 1. In the beginning was the word c. there is scarce any one word in these fourteen or fifteen verses which I intend God willing to expound that hath not abid some slurre or other to discountenance the true sense of it I shall begin with the first word In the beginning This say they with one consent is understood of the beginning of the Gospell which say they was when John Baptist begun to preach so Socinus where before at the bottome of page 13. and page 14. In principio erat verbum In the beginning was the Word that is Christ the Son of God in the beginning of the Gospell to wit in that time in which John Baptist began to recall the Israelitish people to the right and before that by the preaching of the Baptist he was known to the Jewes he was and he was designed by God to this Office that is of manifesting his will thus far Socinus and by this we see his conceipt to be that in the beginning was in the beginning of the Baptist's preaching then was Christ the word which was man he wonder 's much up and down that men should conceive that St. John should write such mysteries of Christ's essence according to his divinity where indeed we think he make's him write the unreasonable things of his humanity that ever could have been conceived to be expressed by such phrases to understand which I must trespasse a little farther upon the Reader 's patience to consider what these writers meane by this terme Word which Socinus and from him the rest expresse thus Sect. 4. That it is a figurative expression and is mean't of Christ in his Office not his divine nature figurative and so it is either a Metaphor drawn from the similitude Christ hath with our Words for as our Words expresse our minds to those we converse withall so Christ expressed the Will of God to men Secondly by a Metonymy because Christ is the Author of that word which most eminently ought to be called such because it is more profitable and more excellent then all other therefore saith he as Christ sometimes useth a Metaphor calleth himself a vine a Shepheard a gate because he might most fitly be compared to these and now speaking Metonimycally he saith he is the truth the life and the resurrection because he is the Author and cause of these so here c. thus far he in which he and they have taken a greate deale of paines to raise mud in and darken this cleare streame Sect. 5. To which I shall say first that these figures are often used by Christ and such expressions under the notions of Divinity more clearly intelligible but when they are used by him he give 's some intimation to his Auditor how he shall understand them figuratively onely either in that place or some other otherwise a man would hardly assent to him in any but a literal sense There are abundance of other such like names affirmed of our Saviour besides those particularly specified by him in this place all which to handle would require a Volume I will not therefore engage upon them but these he instanceth in now I will touch upon that by them the rest may be discerned First then he call's himself a vine John 15.1 I am the true vine that is I am like a true vine a true not a false vine which look's like a vine but is not a true vine that may be confided in which will bring forth fruit and not deceive the husbandman now that ye may discern the similitude observe he adde's my Father is the husbandman and so go's on with the branches which evidently shew that it is a Similitude For the second John 10.11 I am the good shepheard he explain's it immediately a good shepheard giveth his life for his sheep and so along in that chapter he shew's how his sheep are righteous which make's it apparent that it was a Similitude Again his last Metaphor is used in the same chapter ver 7. I am the Door of the sheep we see he was the shepheard and he is the door in a diverse sense as he is the door he admit's and shut's out now these things are so apparent that the words all about them express them to be Similitudes if not a thousand places of Scripture might teach us that he could not otherwise be a Wooden door or a vine that is a plant or a shepheard such as a countrey shepheard whose sheep were beasts Now let us examine his Metonymy He saith he is the truth life resurrection two of these I find in one sentence in the 14. of this Gospel the 6. I am saith our Saviour the way the truth and the life Truth and Life are his instances our Saviour having told the Disciples ver 4. Whither I go ye know and the way ye know Thomas answered Lord we know not whither thou goest how can we then know the way Jesus answered to this I am the way the truth the life in this word the way no doubt but there may be both those figures he speakes of a Metaphor first for as a way is that Middle place which is between the two Termes à quo and ad quem from whence and whither participating of both and leading whither a man tend's so our Saviour God and man participating of both the extreames heaven and earth and Man walking a long by him shall come to heaven next we may
observe a Metonymy he was the way because by his word he direct's us the way because by his life he hath trod it out for us and by his graces he help 's us to walke in it and this is apparent to any man who shall consider how impossible it is for Christ to be a way a trodden path of ground or how impossible it is for any such way to lead to the Journeyes end which he aimed at The second Terme which is mentioned by Socinus is Truth and for this I may say that I doubt whether there be any figure necessary for Christ as God being Truth it self he must needs likewise be verax true speaking as well as verus and if he should deceive or misguide in the way he should go against his nature and deny himselfe as St. Paul phraseth it 2 Tim. 2.13 now I can justly say that here is no figure or if any it is but this which the context exact's I am the way by directing you to it and that an infallible one which no man can be deceived by for I am truth its self which make's good all I have said and the same I may speake of his last Terme Life I may justly affirme that there needs be no figure in it Christ is the life there is an Article to every Terme life its selfe life in the fountaine all other lives are Peters Pauls a horse's or dog's life but he is life its self life in the fountaine like light in the Sun much more glorious then any other therefore thou who seekest life life eternal which is the journeys end of every man must come by the way which I appoint who am Truth and come to me and thou shalt have it I know as he is life in the fountain and so may be understood so he may be a life to us and called our life the life of men of which hereafter both as an efficient and an object as an efficient producing that life as an object that life of ours consisting in the beatificall vision of the most sacred and blessed Trinity but I see no necessity forcing me to this second exposition but if so the context lead's to it I think I may run through Twenty more and certainly there are Twenty more such speeches but we shall find that there is something in the matter of the discourse or in the Circumstances of the Text which induce to it but in that I have in hand nothing to perswade any man that this Term word should be understood according to any of those figures Sect. 6. Socinus saith it is used now here in Scripture but in the writings of this Evangelist so my search need not be farre in this place of the Gospell in his first Epistle Chapter 1. Verse 1. that which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of Life c. here is no Circumstance inducing us to search a sense that merely a man should be called the word but rather the contrary something divine to which that humanity was united because as here it was from the beginning and because in the second Verse that life of which this is called the word is termed eternall life which was with the Father and was manifested to us was eternall and with him he must therefore be eternally with him this was afterwards manifested to us A third place is Rev. 19.13 his name is called the word of God where I can find againe nothing to that sense but in each place of these this Term word may most aptly be understood according to the Orthodox Catholick sense for the internal word of God nor indeed can they shew me any thing like it in Scrirture Let a man conceive with himselfe what a strange uncouth phrase it is for a man who speake's to be called the word which he speake's yet so must he in their language Sect. 7. Yea but they have just such another fetch Aaron is is sayd Exodus 4.16 to be Moses his mouth the phrase is cleane otherwise and is excellently rendred by our Translators instead of a mouth because Moses had not a clear utterance the second Instance is that Iohn Baptist is called a voyce for my part I think it a reasonable exposition to say that Iohn Baptist was rather he that made the noise and voyce in the Wilderness then the voyce its self to which purpose let us look upon the 40. of Isaiah verse 3. from whence that Text is made use of by three Evangelists we shall find there that the Prophet like a man in a rapture seeme's to heare this noise or voice in the Wilderness and here utter's what he heard he saw in his vision Iohn Baptist in a Wilderness fitting and preparing men for the Gospell but the voice he heard was the vâ—ice of Iohn Baptist who did preach that Doctrine there specifyed I know but one objection of moment can be framed against this which is that Iohn 1.23 when Iohn had been asked who art thou he answered I am the voice c. as saith the Prophet Isaiah to this first it is memorable that in the Originall it is not I am but onely I it is thought by many that this Word I am ought to be understood but if it be not then he doth not affirme himselfe to be the voice but onely leave 's them to apprehend what he is by the Prophet Isaiah but if it be and that we should read it as it is commonly I am yet since he quote's the Prophet I know no reason why it should be understood in a sense dâ—ffering from the Prophets especially since the two other Evangelists which mention this place have not one word of this I am St. Matthew 3.3 for this is he which was spoken of by the Prophet Isaiah the voice of one crying in the Wilderness so likewise St. Luke 3.4 having before delivered how he preached the Baptisme of Repentance adde's as it is written in the Book of the words of Isaiah the Prophet the voice of one c. well then methinke's it is reasonable to conceive that Iohn was rather he that cryed as he did there then the voice which was cryed but I reverence the Antiquity which expound it otherwise and those heavenly Devotions which the Fathers have deduced from that Metaphor and therefore will no further discusse that interpretation that deliver's Iohn to be the voice but grant it and Aaron the mouth of Moses in Exodus the Case is farre differing betwixt these and the word to be taken for Christ who by them was mere man in this sentence In the beginning was the word for consider Reader if in Exodus it had been said the mouth was in the beginning or midle or latter end of a buisinesse would any man living interpret that of Aaron without that Comment which the Spirit of God
Reader observe here that the word we render made is the word which hath abid and will abide more dispute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not in that Sentence to the Ephesians This word hath hard luck it is used to all purposes by them sometimes it signifye's to be sometimes to be re-made but I say alwayes made in St. John so that although they would shew me that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are both used in that place and rendered Workmanship and created may be used for recreation yet it would not follow that this word which is not of kin to them should indure that exposition then let us consider that Text in the Ephes. need not to be forced to his sense for not to stand upon the expositions of learned men which have applyed it to the Creation that by Christ Jesus is mean't our Saviour according to his Divinity and so in him the word we were all created to good works but to take it according to the other sense that this Creation is mean't of creating those saving and justifying graces at which the Apostle seeme's to point and in regard of them we are said to be created those excellent and supernaturall qualities being our perfection so that as a man may be said to be made when his soul is put in him a table or any thing when that worke which give 's it the last complement and degree of perfection is added to it so we in the Text are said to be created but it doth not say men we are created another thing which God by these graces wrought us unto and I thinke is regeneration but this phrase doth not in its nature signify regeneration but it signifye's that which is applyed to men who are fallen from a better to a worse condition to such men it may import a regeneration because it bring 's them backe to their former state and make's them that which was their first condition and so this creation in the Text hath its most genuine and proper sense which making in my Text should not have when it is said that the world was made by him if by it should be understood the world was re-made or regenerated by him Againe consider that if this Text should be understood of regeneration I mean that Text to the Ephesians it must be by vertue of that phrase to good works created to good works for if the Text had barely said we had been his Workmanship created by him no man could have construed it regeneration but now in this Text the world was made by him there is no phrase to expound it to any thing else but the mere sense of the words and yet let us see another violence if this should be granted that this phrase made the world should be understood for regenerating and the world for men all the world that knowe's any thing of Christianity knowe's likewise that not half the world was regenerated then say they it must be understood of our Saviour's endeavour to regenerate the whole so that making must be taken for regeneration regeneration for an endeavour to do it when I dare say he nor they can shew me any place in Scripture where this word make is used for regeneration much lesse meerly for an endeavour to do it nay I do not think that they can shew me any place where make is taken for an endeavour but the very phrase intimating a produced effect is no where used for an ineffectuall endeavour Sect. 11. But I will leave this Comment of Socinus although countenanced by his followers and apply my self to Smalcius in his 13 cap. refutationis libelli de divinâ verbi incarnati naturâ pag. 75. upon these words The world was made by him We deny saith he that by the word World is signified the old world that by the word made is signified creation that by the phrase by him is signified a principal agent I shall undertake these in their order as he handle's them but his greatest endeavour is about the first word the world which he and I both first meddle with First he saith this word World hath divers significations it signifie's onely men it signifie's the future world now saith he when Saint John saith the world was made by him may be understood that we are reformed by him in which sense it is said that Christ enlighten's every man which cometh into the world as it is said in the preceding verse now as Christ is said to enlighten every man because he used sufficient means and endeavoured their enlightening so he is said to make the world that is the men in it by endeavouring to reform them This is a cruel thing to impose upon a man such expositions where making must be taken for reforming for although they can shew the same root for these words in Hebrew yet not in Greek nor any place in the New Testament where the word used for making is used for reforming and then that reforming must be understood onely an endeavour not an act as I have shewed His second way is to take this word World for the future World life eternal this is pag. 76. as this Life eternall is revealed and given by Christ see againe the violence of this exposition the world is taken for the future in Heaven this making of it by the word is the revealing of it by Christ then which never were there heard greater falsifications of any Text for illustration of which he bring 's the 17. Verse of this Chapter Grace and Truth is by Jesus Christ when there is nothing in these words which can give any light to any such sense in the other for how can it follow because Christ is the Agent by which his Servants receive grace and truth therefore his making the world should be understood of his revealing or giving eternall Life but Valkelius in his fifth Book de verà religione cap. 10. pag. 445. and 446. give 's other illustrations that this word World should signify the future World Hebrewes 2.5 2 Peter 3.13 these he put 's in the Margin to justify this acception of the World for the other and in all which places it is observable there is no one but the fourth to the Romans which hath this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render World in it and sometimes the word new added which might well expound his sense as in St. Peter and sometimes no such intent as he would have it to signify the future World so in those places to the Hebrews but then for this place to the Romans although there is this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it as the Hâ—ir of the world yet Christ was Heir of this world and the promise was made to Abraham that all nations in the earth should be blessed in his seed and so his Seed should be Heir Lord of all the world and have kingdom and
that of St. John in his Revelation The words Being with God signifie more thâ—n Known to God against Socinus and hâ—s â—ollowers Eternal life before Christ's Iâ—carnation knowne to the Angelâ— blessed Souls Prophets Philosophers Although not till afterward manifested to others The Phâ—losophers excell the Socinians in this knowledge Socinus's other Text of no validity to his purpose The Discourse resumed concerning the knowledge of the Word before the preaching of St. John Baptist Whether in the Socinian or Catholick sense may be more truly said the Word was God God with them no proper name but an Appellative â— Contrary to the use of it single thâ—oughout the New Testament How Satan is called the God of this World c. How the belly God The Socinian's Criticisme about the Article Answered And Sociâ—uâ—'s Instances How St. Cyrâ—ll's rule is to be understood Smalcius answered about Tautology As likewise to that objection God cannot be with himself Loâ—d and God not both one The Word God with though not of the Father The Sociniaâ—s conceit of tâ—e Word being with God in the bâ—ginning Improbable having no Evangelical authority That they pretend to prove's it not The distinction of Christ's Divinity and Humanity illustrated His ascent into heaven which they insist on not corporeal His double capacity of Priest and Lay-man alledged by them discussed How all things were made by him St. John's method very considerable against the Socinians interpretation Which is such as permit's the more truth to be in the negative propositions opposite to those in holy Scripture Christ's interest in the Câ—eatiâ—n reinforced against the Socinians glosse Wherein he was a principal no bare instrumental Cause Their other slight objection answered The use of words The benefit of Tradition How life eternall and what else is to be understood ver 4. Hâ—w both that and the naturall life is said to be the light of men How Christ is called the lâ—ght according to Socinus How according to the Bishop What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie's properly and why rendred was Why the Evangelist chose to use it rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writing of St. John Baptist Socinus put 's a diminution upon St. John's testimony of Christ. Which is evidently affirmatâ—ve of his Divinity Socinus misinterprets creation by recreation or regeneration And in supplie's to his purpose a Text in the Epistle to the Ephesians Another violence of his in wresting actuall regeneration to regeneration in endeavour Smalcius's gâ—oâ—â—e His various significations put upon the word World Wherein he imposeth fallacies upon his Reader The Bishop's Animadversions 〈◊〉 sense â—irectly opposite to that evident in the Text. The genuine sense of the Terms not changed as they object Smalcius's reply to Smeglecius Little bâ—câ—ming a Socinian The World knew not the Woâ—d but by supernaturall grace What men appâ—ehend of God by naturall abilities The objection about Saint Johâ—'s upbraiding the world answered The exposition of the words immediately following why omitted The Socinians Word couâ—d not be made Flâ—sh Their evasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how used in the beginning of St. John's Gospell Their heterodox interpretation of flesh Not evident in Scripture Cited by Socinus The result of their Comment The summe of ours The union of the Divinâ—ty with the humanity implieth no mutation of God into Man Notwithstanding the predâ—cation God is Man Whâ—ch is asserted â—nd by a familliar instance illustrated Their Objection Answer'd by the dependaâ—â—â— of substances up on God Another Argument of Smalcius's Answer'd by the manner of existing Christ a true man though a divine persâ—n Whose conception and gestation in the blessed Virgin 's wâ—mb conduced nothing to his personality The Divinity an humanity uniâ—ed render him neither two Sons nor two persons Object Of his being the same God with the Father and the holy Ghost Answer Which identity implies not that they were made flâ—sh with him As Scotus illustâ—ate's excellently The Bishop's apology to the Reader Smâ—lcius's fiâ—st Qâ—erie c. Rectifyed Answered All actions not alwayes necessariâ—y according to the nature of him or that which act 's Smalius's second Querie Answeâ—ed and frustrated His third Querie Answered with reference to the discourse before concerning the incarnation of the Father and holy Ghost Our Saviour's mission derogate's nothing from the authoriâ—y and plenitude of power in himself Whâ—ch he exercised in giving commission to his Apostles The Socinian's opinion of the holy Ghost Confuted and this proved that he is a distinct person of the Trinity not a mere Attribute of the Deity Noâ— the Gospel oâ— Christ as they pretend out of holy Scripture Not the gift of God to certain men but by a figure A defiance to them that call for Reason in these mysteries Which notwithstanding may be subservienr to Faith Câ—rthagâ—na's lâ—tle lesse then blasphemous intimating God's power of enlarging the capacâ—ty of his Creature What of God to be proved by Reason and by whom to be attempted Aquinas's first argument against the possibility to attain by naturall reason any knowledge of the Trinity The Bishop's answer grounded upon Lulli's demonstratâ—on by aequiparance Aquinas's second Argum. The Bishop's first answer concerning the invisible objects of Faith The Bishop's second answer concerning the after-sight of Reason His third argument from scorn and scâ—ndal Answer'd by the adherence to infallibility of Scripture Trigosius and Carthagena passed by Truth not oppos'd to Truth The Bishop closeâ—h with Raymund Lully whom he vindicateth against Vasques And Aymericus who make's him an haeretick His advice to the Pope and Cardinal about convertâ—ng the Saracens Hiâ— devout enterprize according to it wâ—th successe His like adventure among the 〈◊〉 Their cruel sentence and execution frustrated by his strange deliverance The notable effâ—ct of his sufferings Lully's undertaking according to Vâ—sques Whose Arguments he recite's and forme's The first prove's a personal plurality by concord Another from equality distinction Vasques's first Answer excepting against the supposiâ—ion of a reall effective act in God The Bishop's Râ—ply that Lulâ—y not only suppâ—sâ—d but proved it His Lordship's explanation of Lully's sense by the necessity of God's acting somewhat from all eternity or being idle which could nâ—t be Vasques chargeth Lully with a mâ—stake of a formal cause for an efficient Who is mâ—staken by him And the cause proved no less efficient then formal The discourse drawn into perfect syllogisme provâ—ng the eternall plurality of persons by production The Objection urging the Angel cannot produce the like effect answer'd Vasquâ—s's satisfactâ—â—y answerâ— to Lully's arguments for his second Conclusion The Bâ—shop proceed's upon other grounds of his to prove the Trinity God's infinite Simpliciâ—y and Uniâ—y His spiritual faculties Understandâ—ng and Will Himself the infinite objâ—ct of his Understanding Which is eternally productive of his internal Word And that word substâ—â—tiâ—â— the same with himself The Bishop guided to this discovery by Scripture as the Wise-men by a Sâ—ar God's Will as fruitful by love as hiâ— Understanding by knowledge And so productive of a third person which is likewise God These divine productions not to be multiplyed because infinite by which an objection's answered The objection made by the Assertors of the Greek Church answered accordâ—ng to the sense of the Catholick touching the procession of the holy Ghost Illustrated by a similitude to facilitate in part our apprehension of it How the three Divine Persons must necessarily be Father Son and Holy Spirit Why they are called three persons being no Scripture-language and â—ow long ago debated by St. Augustâ—ne The extent or limits of this personal distiâ—ction the Bishâ—p â—eveâ—ently forbear's to determâ—ne And dislâ—ke's the rash curiosity of the School-men His Lordship's apology for undertaking to handle the question by reason And seldom quoting the Fathers A digression to the Reader Select Aphorâ—smes out of which the Author draw's his Discourse A good foundation of his to build upon His noble Quaeâ—e Animadversions upon his ambiguous sense touching the conservation of life His study of it as to his own particular All men may not have like reason to be so intent The parts and faculties of men not to be levelled with those of beasts The publick interest to be prefer'd and preserv'd before the personal or more private What right a man hath to the mâ—aâ—s of preserviâ—g life and how he is to use them Each particular man cannot pretend a right to the whole world Nor to things conducing onely to mediate and particular ends The danger of pretending a right to all and so having a right judgment of it Two cannot have a right to the same thing at the same time All cannot be usefull to one particular perperson Nor every thing to evâ—ry one Of which no right judgment can be made for want of knowledge The use of some known interdicted to whom hurtful Oâ—her ruleâ— by which to institâ—te a right judgment beside reason How all creatures are granted to man's usâ— limited Hiâ— impossible supâ—osition His falâ—acy à bâ—ne divisiâ— c. The equality of right no argument that each man hath a right to all The case of necessity imply's no such universal right Nor dissolution of any Common-wealth An Objection fram'd by the Author A second of his not so strong The first but weakly answer'd by him without regard to God's end His first Argument for universal right returning extreme necessity The Bishop's severall answers to it His second Argument for ancient right in a lawfull defense How the force oâ— invalidity of this argument mâ—y be understood and how the practice moderated His Objection And answer The Bishop's Animadversions shewing the difference between just 〈…〉 invasion staâ—ing the râ—ght of possâ—ssion Fear entitle's a man to nothing but a guard of himself Propriety withouâ— Covenant The râ—ght to goodâ— gotten by conquest what His third Argument The Bishâ—p's answer from the fallibiliâ—y of judgmâ—nt His argument against the right of Occupancy Which the Bishop shew's to hold well against Covenant What is the râ—ght in necessity Discovery 〈◊〉 not an equal right with Occupancy The imparity of swift and slow not considerable in the case The Author 's two Propositions destructive to humane Society and Trade The difficulty of discerning different titles to goods and estates Little peace to be expected if that of Occupancy be not allowed