degree Materter◠magna and is compared with the Sisters nephew Matertera major 3. The great Aunt or great Grandmothers sister is the fifth degree and is compared with the Sisters nephews son Matertera maxima 4. The greatest Aunt or great Grandmothers mothers sister is the sixth degree and is compared with the Sisters nephews nephew The CONTENTS Affinity Instances Stemma Affinitatis Conclusion Tables of Consanguinity and Affinity TITLE XI Of the Degrees of Affinity or Alliance by Marriage Affinity AFFINITY is grounded upon Law and Marriage as Consanguinity is grounded upon Blood and Birth And therefore there is a near resemblance between them And though in Affinity there be properly no Degrees yet Degrees are assigned to it and are computed according to the degrees of Consanguinity 1. Degree The first degree of Affinity is in the right Line ascending and descending where as in Consanguinity all Degrees are forbidden in infinitum So that upwards I may not marry my Fathers wife and so higher for ever and downwards I may not marry my Sons wife and so lower for ever Reason The Reason is because in all these cases the party married is a Parent or a Child by marriage to the party marrying that is the woman is either a Mother in law or a Daughter in law to the man As in Consanguinity the Woman was either a mother in nature or a daughter in nature to the Man Instances Gen. 38.18 1 Cor. 5.1 2. Degree This was Juda's Incest with Tamar his Sons wife and this was the Corinthians Incest with his Fathers wife The second degree of Affinity is in the Side-line or Collateral-line equal So that in the second Degree sideward I may not marry my Brothers wife or my Sister in law nor my wives Sister or my Sister in law Reason The Reason is Because in all these cases the woman is still Sister in law to the man or the parties married are Brothers and Sisters in law as in Consanguinity the parties are brothers and sisters by Nature This was Jacobs Incest in marrying with Rachel his Sister in law for she was one sister to Leah his first wife Instances This was Herods Incest who married with Herodias his brother Philips wife And this was Henry the Eight his case who married Katherine his brother Arthur's wife v. Gen. 29.30 Lev. 18.9 11 16. Lev. 20.17.21 2 Sam. 13.10 11. Math. 14.3 4. 3. Degree The third degree of Affinity is in the Side-line unequal So that in the third degree upward I may not marry my Uncles wife or my Aunt in law nor downwards I may not marry my Nephews wife nor my Neece in law The Reason is Because in all these Cases Reason the woman is still either Aunt or Neece in law to the man by marriage and so vice versâ or the parties married are Uncle or Aunt or Nephew or Neece in law as in Consanguinity they are Uncles Nephews and Neeces in nature Now Affinity ariseth to me two waies First by my own kindred i. e. Kinsmen or kinswomen when they are married or by my wives kindred or kinswomen when I my self am married I. By my own kindred as 1. By the wives of my Male-kindred therefore the wives of my kinsmen by consanguinity are my affairs or allies in the same degree of affinity wherein my several kinsmen and I stood by consanguinity or kindred So upwards my Fathers second wife or my Step-mother or Mother in law is my Affinis or Ally in the first degree of affinity or alliance because my Father and I are in the first degree of Consanguinity or kindred And downwards my Sons wife or my Daughter in law is my Affinis or Ally in the first degree of affinity or alliance Because my Son and I are in the first degree of consanguinity or kindred And Sideward my Brothers wife or Sister in law is my Affinis or Ally in the second degree because my brother and I are in the second degree of consanguinity or kindred And so farther sideward in the third degree my Uncles wife or my Aunt in law is my Affinis or Ally in the third degree of affinity because my Uncle and my Nephew their husbands are my kinsmen in the third degree of affinity 2. In like manner vice versâ the Husbands of my kinswomen i. e. of my Female kindred by consanguinity are my Affines or Allies in the same degree of affinity wherein my several kinswomen and I stood by consanguinity or kindred So upwards my Mothers second husband or my Father in law is my Affinis or Ally in the first degree of affinity or alliance because my Mother is my kinswoman in the first degree of consanguinity or kindred And downwards my daughters husband or my Son in law is my Affinis or Ally in the first degree of affinity because my Daughter is my kinswoman in the first degree of consanguinity And Sideward my Sisters husband or my Brother in law is my Affinis or Ally in the second degree of affinity or alliance because my Sister is my kinswoman in the second degree of consanguinity So likewise farther Sideward in the third degree my Aunts husband or my Uncle by marriage is my Affinis or Ally in the third degree of affinity and my Neeces husband or my Nephew in law is my Affinis or Ally in the third degree of affinity because correspondently my Aunt and my Neece are kinswomen in the third degree of consanguinity or kindred II. By my Wives kindred For Besides the affinity arising unto me by my own kindred i. e. my kinsmen and kinswomen there accrues to me if I be married a great stock of affinity by my wife Yet a man and his wife are properly of no kin at all neither by consanguinity nor affinity in any degree of propinquity or nearness neither before marriage nor after Not before marriage because their consanguinity or affinity in any degree of propinquity would be so just an impediment against their marriage that thereupon they might not marry at all or if they did marry their marriage would be accounted unlawful and incestuous Nor after Marriage because Consanguinity and Affinity lie necessarily between two persons who make the distinct terms of those Relations But a man and his wife though naturally and sensibly they are two distinct persons yet Jurally and Legally in the estimation of Law they are no more two but one person or as the Scripture phraseth it They two are no more two Matth. 19.6 but one flesh Again after marriage a man is nearer to his Wife than to his Father and Mother for he must leave his Father and Mother and cleave to his Wife But a mans Consanguinity with his father and mother is in the first degree and therefore there can be no degree of Consanguinity with his wife because there can be no Degree before the first The marriage therefore of Man and Wife effecteth neither Consanguinity nor
Ro. 5.13 sin is not to be imputed where there is no Law In this Term of Recess there is some difference between the Jewish and the Gentile Christians Because the Jewish Christians are free from being Children and Servants under God's Law but the Gentile Christians are free from being Aliens and Strangers unto God's Kingdom for they never served under that written Law SECTION V. Term of Access Sonship The Term of Access whereto we are freed is a state of Son-hood unto God to be Filiifamilias Deo Free-men of the Heavenly Jerusalem Free in the Family and Policy of God To this state of Son-hood are consequent two Rights 1. Of Maintenance to be nourished and educated as the Sons of God by the Spirit of God called the Comforter 2. Of Inheritance to be Heirs of all Blessings promised in their mystical spiritual and divine intendment to Abraham For though God be free to Adopt whom he will to be his Sons yet after Adoption he is bound by the Law of Adoption to justifie them or give them a Right to Maintenance and then to a Right of Inheritance Because by the Law of Nature both these are due to the Native Son therefore by the Law of Adoption they are due also to the Adoptive Son But in this Term of Access there is no difference between the Jew and the Gentile Christian but both are equally the Sons of God in equal Right to Maintenance and Inheritance No difference of Persons with God Jew or Gentile Bond or Free Male or Female all are alike to him Because the Manumission of the Jew from being a Servant and the Denisation of the Gentile from being an Alien concur into one and the same state of Christian Liberty The Author whereof is God the Mediator and Collator Christ 1. In all this Christian Liberty it is to be noted that there is a Loosness from the Rigor Bondage and Curse of the Law but not from the Rule of the Law of God which is the Light of Nature and the Revealed Light of Grace in the Scripture and from the Laws of Men derived from them both it being the Nature of true Liberty alwaies to consist with true Obedience to Laws and the more obedient the more free for the Service of God is perfect freedom And when we are free only to good without Indifferency then are we in the true resemblance of God and Angels who will Good only without all reluctancy or inclination to Evil. 2. In this Christian Liberty also it is to be noted that God's free Grace and Man's free Will do very excellently well consist together And the more Man 's free Will follows God's free Grace the more free it is because God's free Grace doth free the Will by loosing it from all Evil and leading it into all Good In which condition when the Will is so fixed without hovering to and fro trembling as the Needle in the Compass but freely and undoubtingly pointing in its first motion to God and all Goodness then is our Absolute Perfection come upon us which we aspire unto in this life In the mean time till we attain to this full Freedom as they that search for the Philosopher's Stone which though they find not yet they discover excellent Rarities so we meet with admirable Experiences of breaking through the revocations of a sensitive Will in the tendencies of the Rational desire to the Coelestial Objects of Love Most things have their Counterfeits and whatsoever is in deed may be in outward shew As there is Christianity in deed and in shew so there is Liberty in truth and Liberty in appearance Slavery in truth and Slavery in appearance And these Counterfeits that would seem to be the same with the Real are quite Contraries As the Devil appears to be an Angel of Light but is the Prince of Darkness so Licentiousness would be called Christian Liberty but is Antichristian Bondage The True Freedom is from the Son of God and the True Slavery is from the Devil The CONTENTS Ismael Isaac But two Eminent Covenants State of Christian Liberty TITLE XIII Of the Allegory of the two Covenants THE Bondage of the Law and Liberty of the Gospel whereby the Two Covenants are exactly distinguished one from the other is accurately described by St. Paul by the Allegory of the Two Mothers Agar and Sarah the Bond-woman and the Free-woman and of their two Sons Ismael and Isaac For these saith he Gal. 4.24 are the Two Covenants By these two Women Abraham had two Sons principally named Ismael and Isaac For Abraham had took Keturah and by her had six Sons after Sarah's death when he was past ordinary Generation at one hundred and forty years of age for the abundant fulfilling of the Promise of a Numerous Off-spring Gen. 25. SECTION I. I. Ismael the Eldest Son was by a Bondmaid his Natural Son Ismael not Legitimate For Agar by Nation was an Egyptian by State and Condition Sarah's Bondmaid by Use and Service her waiting-Waiting-woman or Hand-maid probably bought by Sarah when she was in Egypt and by an Act of Priviledge given by Sarah her Mistress to be Abraham's Concubine or Wife quasily and usually Gen. 16.3 for she had neither the Dower nor Power from Abraham in his house as a True VVife but remained still a Bond-woman to her Master and Mistris and when she had served both and done her work was fairly turned out of doors SECTION II. Isaac II. Isaac the youngest Son was by a Free-woman his Legitimate Son by a lawful Wife For Sarah was Free-born and lived free a Matron had the true Right of Bed and Board of Dower and Power dignity of Rule under Abraham over the Family For Liber est qui Jus habet sui ipsius Servus qui nullum Jus habet sed est alterius He or she is free that hath Right but a Servant hath none but is another man's Right And as the two Mothers Conditions were contrary one to another so were their two Sons For Partus sequitur ventrem the one therefore was a Bond-man as his Mother was a Bond-woman and the other a Free-man as his Mother was a Free-woman The one therefore had no Right to the Inheritance because he was no Right Son but a Bastard and the other had Right because he was a True Son and Legitimate So the Law and the Gospel are contrary the one to another because their states and conditions are contrary The Law is a Bond-woman and the Gospel is a Free-woman and the Sons of the Law and of the Gospel follow the state and condition of their Mothers for the Sons of the Law are as Ismael who though a Son had neither the state of a Person nor the Right of a Son but was a Bastard and Bond-child because he came from a Woman who had not the state of a Woman nor the Right of a Wife but was a Bond-maid and a Concubine And the Sons of the Gospel
are as Isaac who was a True Son and had the State of the Person and the Right of a Son because he came from a Woman who had the state of a Woman and the Right of a Wife and was no Bond-woman nor Concubine So it is plain from this way of Argumentation used by the Apostle That the Sons of the Law that trust to the Law only shall be as little justified or have as little Right to the Inheritance of heaven as Ismael had to Abraham's Inheritance which was none at all because he was born of a Woman who had Works enough for she was a Bond-maid but those could create unto her no Right nor to her Son to inherit But the Sons of the Gospel that trust to the Gospel only shall be thereby as much justified and have as much right to the Inheritance of heaven as Isaac had to Abraham's Inheritance which mas a complete Right because he was born of a Woman who had Faith to conceive when past Child-bearing which did create to her a full Right to be a Mother and to her Son to be an Heir This was the first Difference between the two Mothers and the two Sons on the Mother's side The second Difference is between the two Sons only by the Father's side For though they had one and the same Father yet they were begotten from different principles and operations in Abraham enabling him to beget them Gen. 16.2 1. Ismael came from Abraham as from a natural Father born after the flesh by Abraham's natural power and strength of Generation as also from Agar's natural force of Conception For Abraham was not restrained by Nature from begetting being then but eighty five years old though Sarah was restrained from bearing though not by Nature as being the younger yet by God's will 2. Isaac came from Abraham as from a supernatural Father born after the Spirit by Abraham's supernatural power and strength of Generation from God as also from Sarah's supernatural virtue of Conception by God For Abraham was restrained by Nature from begetting Ro. 10.7 being then Ninety nine years old and Sarah had a double deadness for besides that she was barren she was Ninety years old yet conceived by virtue of God's Promise Ro. 9.8 9. or by the Spirit and power of God upon her Faith So they that will be under the Law which is a Bond-woman and engendring to Bondage though thereby they be the Children of God yet they are but his natural and carnal Children because born after a more natural and carnal way by Works under the Law Heb. 9.10 consisting in carnal and fleshly Ordinances But they that are under Grace or under the Gospel which is a Free-woman and engendring to Liberty they are the True Divine and Spiritual Sons of God because they are born after a more supernatural and Spiritual way by Faith under the Gospel consisting of Spiritual Precepts Thus that which is born of the Law or Flesh is flesh Joh. 3.3 according to the nature of the Law but that which is born of the Gospel or Spirit is Spirit according to the nature of the Gospel And the Sons of God by Faith are Sons by Adoption and Grace Heirs of God and Co-heirs with Christ Jesus Eph. 1.13 and are sealed with that Spirit of Promise which is the Earnest of their Inheritance SECTION III. Many more Covenants God made But two Eminent Covenants but these two of the Law and Gospel were the most eminent 1. Because they were National The Law was a Covenant with the Nation of the Jews and the Gospel was a Covenant with all Nations The rest of the Covenants of God were Personal God was one Party and the Counterparty to him was some single Person as Adam Noah Abraham David c. 2. Because these two were Mediatory Covenants made by the Intervention of two solemn Mediators Moses and Christ the rest were immediately proposed by God and had no Interlocutor or Mediator Yet though these two Covenants disagree from all the rest yet are they different and contrary the one to the other Hagar and Sarah and the Children of the Covenant as contrary the one to the other as Ismael and Isaac The Apostle addeth to the Nature of the two Covenants the adjuncts of Place and Effect 1. For the Law the Place it was from Mount Sinai in Arabia Gal. 4.25 the Country of Hagar's Posterity called Hagarens though they would be thought to be of Sarah and called Saracens Exod. 19. Gen. 2â— And Hagar her self was originally of Egypt the house of Bondage 2. The Effect of the Law was Bondage engendred thereby For according to the Nature of the Law so are the Spirits and Manners of men under it The Law of Moses burthensom for its Rites and contains only outward Precepts and Temporal Promises and Curses And therefore it self begets a Spirit or Genius correspondent to it of servile drudgery and slavish fear under a Curst Mistress II. For the Gospel 1. The Place it was from Mount Sion in Jerusalem the Country of Sarah and her Posterity which though free in comparison of Arabia yet is in bondage being compared with the heavenly Jerusalem which is absolutely and truly free Gal. 4.26 Heb. 11.10 Heb. 11.16 and is the Mother of us all A City which hath foundations whose builder and maker is God in a better Country than Canaan that is the Heavenly Canaan where God hath prepared this City For we are come to Mount Sion and to the City of the living God the heavenly Jerusalem Heb. 11.22 and to an innumerable company of Angels to the General Assembly and Church of the First-born which are written in Heaven and to God the Judge of all and to the Spirits of Just men made perfect This is the holy City Apoc. 21.2 3. the New Jerusalem that comes down from God out of heaven prepared as a Bride adorned for her Husband The Tabernacle of God with Men. So the Seat of the Gospel is above whence it was delivered to Christ and from whence Christ brought it to the World below 2. The Effect of the Gospel is Liberty engendred thereby For according to the Nature of the Gospel so are the Spirits and Manners of Men under it The Gospel of Christ is easie and light for its Rites which are but two Baptism and the Lord's Supper and for its Precepts and Promises and Threatnings pure spiritual and eternal And therefore it begets a Spirit or Genius correspondent to it self of Son-like Diligence and filial Love under a kind and tender Mother The Mothers differ so do the Children The Children resemble their several Mothers The Children of their several Mothers resemble one another and are all in a like state of the same Spirit The Children of the Law are chiefly for the Letter The Children of the Gospel are chiefly for the Spirit The Children of the Law are chiefly for Temporals The Children of the
Children that descend from him and what he then ordereth or doth as concerning his Goods the same in a manner his Heirs are accounted to do and may be bound to do as his Heirs Executors Administrators or Assigns Hence may easily be understood that which together with the Author of the Hebrews we affirm That such external Acts of the Parents concerning their Honours or Estates not their Manners or Conversation good or evil must be extended or imputed to their Children whether by Nature Law or Adoption it is all one or Posterity that succeed in their Estates or Honours otherwise if the Estate or Honour be spent or forfeited or the Children disinherited or otherwise that the Inheritance fall and is not conveyed as in a stream or line of Succession Then whatsoever any man orders or disposes as to his Estate and all that belongs thereunto cannot be attributed or imputed at all to his Posterity SECTION VII Levi Blessed of Melchisedec Because Levi received a Blessing from Melchisedec Levi was a Blesser of others but here Levi himself is Blessed by another Levi did not Bless others in his own Person because he was not then in being but in his Posterity neither did he receive a Blessing properly in his own Person because he was not subsisting but in his Father's Person If at that time Levi had been a Person separated from Abraham his Father then he had been capable by the consent of his own Will to have received the Blessings from another's Will and so this Act of Abraham's Reception of the Blessing from Melchisedec had been nothing to him But because Levi was so united and joyned to Abraham as that he was part of him and one Person with him as fast asleep in his Causes and close locked up in his Loyns therefore also he is justly reckoned or imputed to have received a Blessing from Melchisedec in or from or through Abraham his Father Melchisedec Immortal 3. Because Levi was Mortal but Melchisedec Immortal He that blesseth and receiveth Tithes dieth and another comes in his place and dies also and so the Priests still die one after another But Melchisedec both Blesseth and receiveth Tithes and never dies having no Successor Heb. 7.8 but abideth for ever Thou art a Priest for ever after the order of Melchisedec Psal 110.4 The CONTENTS Christ of that Order Christ's Pedigree Joseph's Pedigree Maries Pedigree Christ no Priest by Birth Christ made a Priest by Oath Christ a Royal Priest Christ Priest and Sacrifice Christ Ministers in Heaven Tabernacle Imperfect Sanctuary a Worldly Manufacture Ordinances Arbitrary Way to Holiest not made Christ first enters the Holy place Faithful enter at the Last day Services Imperfect Christ's Blood dedicates the Holy of Holies One Offering Christ offers Self in Heaven Christ reigns in Heaven Melchisedec a Type of Christ Of the offering of Christ Through the Spirit Without Spot Once In Heaven TITLE VI. Of the Order of Melchisedec CHRIST a Priest of the Order of Melchisedec Christ of that Order Christ was not a Priest after the Order of Aaron Because Christ came of the Princely Tribe of Judah Christ's Pedigree which by Law had no right to the Priesthood nor never gave any attendance on the Altar as Priests For it is evident that our Lord sprang out of Judah Heb. 7.14 of which Moses spake nothing concerning Priesthood Judah was the Tribe Royal the Kings of that Tribe were called the Kings of Judah of this Tribe was the Virgin Mother of Christ and by Family of the House of David the Family Royal Luk. 1.24 c. for the Kings of Judah were all of that Family Joseph also was of the same Tribe and Family but in Line different from Maries Joseph's Pedigree Luk. 3. For Joseph descended from David by his Son Solomon in whom ran the Line of the Kings who ruled before the Captivity Maries Pedigree But the Virgin descended from David by his Son Nathan from whom ran the Line of the Dukes who ruled after the Captivity So Joseph came from the Line of the Kings and Mary from the Line of the Dukes 1 Chr 3.16 Jer. 22.30 who were the Princes of the Blood and possessed the Government when the Line of the Kings failed in the Issue of Jeconiah Math. 1.11 Luk. 3.31 St. Luke describes this Pedigree of Mary from the Tribe of Judah and Family of David Luk. 3.23 descending by his Son Nathan to her natural Father Eli or Eliakim the Father-in-law of Joseph Heb. 7.14 The Author of the Epistle to the Hebrews supposes this for granted because he wrote to the Jews that believed that Jesus was the Christ who by the Scriptures was to come from David Judah and Abraham and did come accordingly by being born of the Virgin Mary the Wife of Joseph who was of the Seed of David Judah and Abraham For any Son that is born of the Body of a Man's Wife whose Body is accounted the Husband's Body though he be not begotten by the Husband so it be not begotten by another Man that is not her Husband is and must be his Son who is the true Husband to the Woman Because God hath free Power to give a man a Son which way he pleaseth that is either naturally by generation of the Husband or supernaturally without the generation of the Husband or Wife either as in the case of Isaac by Abraham and Sarah both dead as to Generation So by the Law of God it was ordained that when the Husband died without Issue his Brother should marry the Widow and if he had any Child by her it should be called the Seed of the Husband that was deceased to whom his Brother was to raise up Seed by his Widow With how much more reason may Christ be called the Son of Joseph and therefore of David Judah or Abraham though conceived and begotten of the Holy Ghost upon Mary the espoused Wife of Joseph after a supernatural manner SECTION I. Christ no Priest by Birth 2. Because not a Priest by Carnal Law or Birth as Aaron and his Sons were For The Priesthood was bound to the Tribe of Levi and to the Family of Aaron in that Tribe but Christ's Priesthood was clear another thing not after a Carnal Commandment but after the Power of an endless Life Christ made a Priest by Oath Heb. 7.10 3. Because Christ was made with an Oath to make his Priesthood immutable but Aaron without an Oath An Oath declares the truth and strength of a thing Now the things which God will have to be firm strong and unchangeable must needs be better than those that are weak and mutable such as the things are to which no Oath is added but God will have them to depend only upon his will and pleasure to retain or remove as it shall seem good unto him For those Priests were made without an Oath but this with an Oath Heb.
Dower nor power from Abraham in his House as a Wife but was still a Bondmaid to her Mistress and when she had served both and done her work as a slave she was fairly turned out of doors 2. Isaak the younger by a Free-Woman his Legitimate Son by a lawful Wife Sarah free born and free living a Matron that had right of Bed and Board Dower and Dignity Power and Rule under her Husband over the Family As the two Mothers conditions were quite contrary the one to the other so were the two Sons for Partus sequitur ventrem one therefore a Bondman the other a Freeman one had no right to the Inheritance because a Bastard the other had right because a lawful Son So those under the Law unjustified are in the condition of Ishmael who though a Son had neither the state of a Person nor the right of a Son but was a Bondchild and Bastard because he came from a Woman who had not the state of a Woman nor the right of a Wife but was a Bond-maid and a Concubine So the Sons of the Law that trust to their Mother Bondwoman shall be as little justified or have as little right to the inheritance of Heaven as the Law can afford them which is none at all for Righteousness comes not by the Law and by the Law no flesh can be justified even as little right as Ishmael could have to Abraham's inheritance who was born of a Woman who had works enough for she was a Bondmaid yet no right by them for she had no right in her Person But they that are under the Gospel are justified are in the same condition of Isaak who had the state of a Person and the right of a Son because he was born of a Free-Woman who had the state of a Woman and the right of a Wife So the Sons of the Gospel that trust to their Mother Free-Woman shall be as much justified or have as much right to the Kingdom of Heaven as the Gospel can afford which is All right Even as much right as Isaak had to Abraham's inheritance who was born of the Free-Woman who had Faith enough for she was free and therefore All right by her Faith for she had all right in her Person This was the first difference between these two Sons on the Mother side because born of several venters The second difference is on the Father's side For though they had one and the same Father yet they were begot from different principles operating in Abraham and enabling him to beget them Gen. 16.2 1. For Ishmael came from Abraham as a Natural Father born after the Flesh by Abraham's natural power and strength for though Sarah was restrained from bearing yet Abraham was not restrained from begetting at eighty five years old 2. For Isaak came from Abraham as a Supernatural Father born after the Spirit by a Supernatural power of God when he was ninety and nine years old and Sarah ninety years old and was ever barren which was a double deadness of age and custom This Generation and Conception was by God's promise Rom. 9.8 9. or by the Spirit and power of God So they that will be under the Law which is a Bondwoman and therefore engendreth bondage though thereby they be the Children of God yet they are but his Natural and Carnal Children because born after a meer natural and carnal way Heb. 9.10 and live under a Law consisting of carnal and fleshly ordinances But they that are of the Gospel which is a Free-Woman that engendreth Liberty and Freedom one of the Divine and Spiritual Sons of God because by means of their Faith they are born of the Spirit For that which is born of the Flesh is Flesh but that which is born of the Spirit is Spirit Joh. 3.3 Ephes 1.13 And because after that Faith they are sealed with that Spirit which is the Spirit of Promise SECT XXIX Many more Covenants God made but these two of the Law and the Gospel were the most eminent Because 1. National and OEcumenical Covenants 1. The Law was National to the Jews only 2. The Gospel was OEcumenical to all the World The other Covenants that were made were but personal or famular to one single Person or Family as to Adam Noah Abraham David c. 2. Mediatory and Testamentary Covenants by the intervention and execution of two solemn Mediators and Executors Moses and Christ The rest were immediately proposed and executed by God and had no Interlocutor nor Performer beside Though these two Covenants and Testaments do disagree from all other Covenants and Testaments yet they are as different and contrary one to the other as was Hagar and Sarah SECT XXX 1. The Law was a Covenant of Bondage 1. From the adjunct of place from Mount Sinai Law a Covenant of Bondage Exod. 19. Gen. 25.18 the place in which the Law was given and the Country of Hagar Gal. 4.25 2. From the adjunct of Bondage engendred according to the nature of Law so are the Spirits the Genius and manners of Men. The Law of Moses is carnal and burdensom for its rights and contains only Temporal promises and curses accordingly therefore it begets servile labour and servile fear a hard Mother a curst Mistress SECT XXXI 2. The Gospel is a Covenant of Liberty 1. From the adjunct of place from Mount Sion Gospel a Covenant of Liberty the place in which the Gospel was given and the Country of Sarah Jerusalem which yet is in a kind of bondage too compared with Jerusalem which is above which is free and the mother of us all Hebr. 12.20 Hebr. 11.10 Rev. 21.2 3. 1. The Seat is above 2. The State is free 3. The Issue general Because the mother of us all the true Spouse of God by whom he begets Children by his Promise and Spirit John 3.8 Gal. 4.29 He that is born of the Flesh persecuted him that was born of the Spirit Law published on Earth by an Angel Gospel published in Heaven to Christ and from Heaven to the World Heb. 12.25 See that ye refuse not him that speaketh for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven Sarah Mother but of one Nation Jerusalem the Mother of all Nations Is 54.1 Glorious then but after the Captivity more glorious So will the Gospel be after many Ages of barrenness Isaak's Posterity double to Ishmael's New Covenant more large and more lasting than the Old The Jew persecuted the Christians as Ishmael persecuted Isaak by mocking him The carnal Christian who persecutes his Brother learnt it of the infidel and carnal Jew But the Son of the Bond-Woman shall be cast out for he shall not be heir with the Son of the Free-Woman 2. From the Adjunct of Liberty As is the Gospel so are the Spirits of Men. The Gospel Spiritual and easie a
Fathers Sister Cons Mothers Sister Cons Fathers Brothers Wife Aff. Mothers Brothers Wife Aff. Wives Fathers sister Aff. Wives Mothers Sisters Aff. Downward Neeces Brothers Daughter Cons Sisters Daughter Cons Brothers Sons Wife Aff. Sisters Sons Wife Aff. Wives brothers Daugh. Aff. Wives Sisters Daugh. Aff. A Man may not marry Upwards his Mothers Grandmothers Great Grandmothers In Nature In Law Forwards his Brothers Neeces In Nature In Law Sidewards his Aunts Great Aunts In Nature In Law Downwards his Daughters Grandaughters Great Grandaughters In Nature In Law A Woman may not Marry in the Right Line Upward in the First Degree Fathers Father Cons Stepfather Aff. Husbands Father Aff. Second Deg. Grandfathers Grandfather Cons Grandmothers Husb. Aff. Husbands Grandfather Aff. Downward in the First Degree Sons Son Cons Husbands Son Aff. Daughters Husb. Aff. Second Deg. Grandsons Sons Son Cons Daughters Son Cons Sons Daught. Husb. Aff. Daughters Daug. Husb. Aff. Husbands Sons Son Aff. Husbands Daugh. Son Aff. Side Line Forward Brothers Brother Cons Husbands Brother Aff. Sisters Husband Aff. Upward Uncles Fathers Brother Cons Mothers Brother Cons Fathers Sisters Husb. Aff. Mothers Sisters Husb. Aff. Husb. Fathers Brother Aff. Husb. Mothers Brother Aff. Downward Nephews Brothers Son Cons Sisters Son Cons Brothers Daugh. Husb. Aff. Sisters Daughters Husb. Aff. Husbands Brothers Son Aff. Husbands Sisters Son Aff. A Woman may not marry Upwards her Fathers Grandfathers Great Grandfathers In Nature In Law Forwards her Brothers Nephews In Nature In Law Sidewards her Aunts Great Aunts In Nature In Law Downwards her Sons Grandsons Great Grandsons In Nature In Law Prohibitions to the Third Degree inclusively A Man may not marry his 1. Mothers 2. Sisters 3. Aunts in Blood or Nature in Marriage or Law A Woman may not Marry her 1. Fathers 2. Brothers 3. Uncles in Blood or Nature in Marriage or Law Permissions of Cousins beyond the Third Degree Briefly A Man may not marry in the Right Line any of his Mothers Grandmothers Daughters Grandaughters Side Line any of her Sisters Aunts Neeces Persons forbidden in the Right Line 15 in all 30. Side Line 15 in all 30. Briefly A Woman may not marry in the Right Line any of her Fathers Grandfathers Sons Grandsons Side Line any of her Brothers Uncles Nephews Persons forbidden in the Right Line 15 in all 30. Side Line 15 in all 30. A Postscript THose that have had the patience hitherto let them favour me a little farther for their satisfaction to read the Testimonies of some Ancient and Modern Divines who have either said the same things with me or else very like them or have given me hints at least to enlarge upon them Authorities I know by custome sound high and prevail much to vulgar perswasion But solid reason is of much more force in it self and prevails much more with intelligent and unbiassed Souls Examine well the scope of all and without prejudice and let the Learned correct qualifie expunge or add as their wisdoms shall prompt them with all Candour Hear therefore next to the Holy Scriptures what these Learned men do say Testimonia Laciniata The CONTENTS Peccatum Originale Lex Fides Duo Testamenta Fides Scripturae Nature Grace Absolute Decree Spirituale Sacrificium Superstitio Promissa Adamo Praedestinatio Meritum Perseverantia Satisfactio Praedestinatio Peccatum Originale Imputatio Labes Originalis Controversies Ceremonies Definitions and Determinations Scoffing and Railing Atheism Gravity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Covenants Testament New Covenant Correspondence of Covenants Sacrifices Decalogue Baptism Natural Law Law and Gospel Resurrectio Justitia Imputatio Fides Justificatio Remissio Imputatio Justification Imputed Righteousness Justification Original sin Weakness Generousness Elements Nonage of the Church Fanaticks Terrible representations of God Popular errors Fathers not all pure OEconomy of Moses decaying Signs Some jealous conceits of God's indifferency to the World Jewish Nation a Pattern for others Votum pro Pace Christian Religion Immanation of God Emanations of God Appetites of Man's Happiness Recovery Doctrines troubled Vulgar errours Discerning Party Primitive Terms Reformation A Postscript Old Covenant Gen. 2.17 IN that day thou eatest thereof thou shalt surely die Gal. 3.10 Cursed is every one that continueth not in all things that are in the Law to do them Deot 27.26 If thou wilt not hearken unto the voice of the Lord thy God to observe to do all his Commandments and his statutes then shall all these curses come upon thee and overtake thee Deut. 23. Lev. 26.23 c. And if you will not be reformed by these things but will walk contrary unto me then will I also walk contrary unto you and will punish you yet seven times for your sins New Covenant 2 Cor. 3.6 Who also hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth Life 1 Cor. 10.1 c. I will not have you to be ignorant how that all our Fathers were under the cloud and all passed through the Sea and were all baptized into Moses in the cloud and in the Sea and did all eat the same Spiritual meat and did all drink the same Spiritual Drink for they drank of that Spiritual Rock that follow'd them and that Rock was Christ Job 8.17 Luc. 10.24 The Law was given by Moses but Grace and Truth came by Jesus Christ For I tell you many Prophets and Kings have desired to see those things ye see and have not seen them and to hear those things which ye have heard and have not heard them Matth. 11 1◠Verily I say unto you Among them that are born of Women there hath not risen a greater than John the Baptist notwithstanding he that is least in the Kingdom of Heaven is greater than he Hebr. 7.19 For the Law made nothing perfect but the bringing in a better hope did by the which we draw nigh unto God Hebr. 8.6 Now he hath obtain'd a more excellent Ministery by how much also he is the Mediator of a better Covenant which was established upon better Promises Hebr. 9.15 And for this cause he is the Mediator of the New Testament that by means of Death for the redemption of the transgressions which were under the first Covenant they which are called might receive the promise of eternal Inheritance For where a Testament is there must also of necessity be the death of the Testator c. 2 Tim. 1.9 10. Who hath saved us and called us with an holy calling not according to our works but according to his purpose and Grace which was given us in Christ Jesus before the World began But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and brought Life and Immortality to light through the Gospel Act. 13.38 39. Be it known unto you therefore Men and Brethren that through this Man is preached unto you the forgiveness of sins and by him all that believe are justified from all things from
the end that is to the full Redemption of the purchased Possession when we shall be free from all sin and misery and put into the actual possession of all blessedness And this means is revealed to be that excellent way of Faith But before we can come to this it will be requisite and necessary to speak of the nature of Rights and of the Actions used to come by them for the procuring of a Title to those Rights which is Faith only SECT II. Right The Word Jus or Right is taken from the old Substantive Noun Jussus a Bidding or Commandment or perhaps from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of the Latin Genitive Case Jovis because as the Scripture speaks the Judgment is God's For as it is certain that Jusjurandum came of Jovis jurandum in which sense the Scriptures call it Juramentum Jehovae so also we may say that Jus came of Jovis quia Jovis est because as God is the Authour and Pattern and Maintainer of Right the Judgment is God's so also in his Vicegerents the Magistrates he is the Pronouncer and Executor of Right Of this Jus the Just is denominated justus à jure justitia the right gives name to the Righteous and Justice takes his name from the Just Jus est vis per Transpositionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medium damni lucri aequalitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medius duarum partium dissidentium auferens ei qui plus justo habet dans ei qui minus habet That is Right is equality by taking away from him that hath more than his Right and giving that overplus to him that hath less dividing to every man his due Plato saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind of God to do right to all Jus est justum jussum juris statio Right is just and commanded and the station of Law sometime taken for the matter of the Law and for common Right and sometime for the Law it self as Jus Civile Jus Gentium Jus est par aequabile Right is sic and equal Jus quod juxta est That is said to be right which is near at hand and fit to be done and wrong is more remote and unfit to be done Those things which are near and of equal distance are equal Right is that which neither is over and above nor less than due but is nigh to the thing to which it is accommodated and equal with it Just works are equal works and Justice holds the Scales both even In a word Right is a power of God agreable to the Rules of Justice and that is right which is just and that is right which is Righteousness in any Person Thing or Action And that is Wrong which is unjust in any Person Thing or Action When every Person hath his due or doth his due or suffers his due that is Right or Righteousness And when any person looses his due or doth not his due or suffers not his due that is Wrong or Unrighteousness for none are properly righteous but such as understand have and do righteousness having and acting their own Rights and not invading other mens Rights but commuting and distributing to every one their due Rights are adjuncts adhering unto things and belonging unto persons unto which they have their actions and in which they have their Titles and Tenures to have and to hold them SECT III. Definition Rights are immaterial intellectual and moral Entities A Right is a power in and to a thing which thou dost own or which is thine own to have hold use and enjoy to have full power to dispose of or alienate to another and so make it become his Right SECT IV. When God disposed of himself to Israel saying I am thy God Instances then Israel had a Right in God when Israel disposed of themselves to God then God had a right in Israel When the man saies to the woman I take thee to my wedded Wife then the Wife hath a right to her Husband and when the woman saith to the man I take the to my wedded Husband then the Husband hath a right to his Wlfe and so each party hath a right to other and have power over each other The woman hath not power over her own body but the man and the man hath not power over his own body but the woman for they have given away their rights to each other When God said to Abraham unto thy seed have I given this Land then had his seed a right thereto When God saith blessed are the poor in spirit for theirs is the kingdom of Heaven then have they a right thereto Some have power to make Rights as under God Absolute Kings and Princes or other supream Dynasties who have all right in themselves and do daily create rights for and confer them upon others Some have power only to bestow Rights which are already made to their hands Thus Kings make and give rights of Honours Territories Offices and Jurisdictions and Subjects as Landlords and Owners convey Estates Patrons present to Livings those rights which are made for them This Right of giving rights to others is called Righteousness This Right is most transcendently in God the most high God the likeness of it is in earthly Gods wherever it is it is eminent SECT V. 1. For the independency thereof Independency because both God and man do it above and without all Law being free to give how and when and to whom and for how long they please Rom. 3.21 The Righteousness of God without the Law was manifest It is a grace and favour beyond all Law and therefore not limited or bounded by any Law SECT VI 2. For the indifferency thereof Indifferency the distribution of this Righteousness or kindness being without any respect of persons God will have mercy on whom he will have mercy he may do what he will with his own and the Wind bloweth where it listeth SECT VII 3. For the Liberality thereof without respect to any word or work Liberality without any supplication made or gratuity offered to move or ingratiate his grace or favour his Grace is free To do Wrong is a sin to have Wrong is a suffering To do Right is a vertue to give Right is a favour To have Right is a state of property and owning Thus Abraham did Right in Canaan but had none there at first and the Canaanites had Right there but did none 1. Rights are first created and made this is jus facere in them that have a power 2. Rights are given or bestowed this is jus dare in them that have a Will 3. Rights are declared or taught this is jus dicere in them that have a skill 4. Rights are distributed and divided by Judges 5. Rights are done or practised this is jus agere in them that have honesty 6. Rights are
the act of his Faith in accepting of God's promise For as the promise was a meer act of Grace on God's part so the acceptance was a meer act of Faith on Abraham's part And as it was between God and Abraham so is the nature of all Promises Therefore I conclude that the Title to Justification is by the Free-grace of God This Point requires no more handling because so manifest in it self and things that are manifest in themselves need no farther proofs SECT XXIV This Work of Grace is done by God and Christ and God by Christ God justifieth God justifieth To declare his righteousness that he might be just Ro. 3.26 30. and the justifier of him which believeth in Jesus Seeing it is one God which shall justifie the Circumcision by Faith and Uncircumcision through Faith Gal. 3.8 The Scripture fore-seeing that God would justifie the Heathen through Faith Rom. 8.33 Who shall lay any thing to the charge of God's Elect it is God that justifieth 1. Because the promises come from God who is the Author and Maker of them Tit. 1.2 God that cannot lye promised unto us Eternal Life before the World began For all the promises of God in him are Yea and Amen 2 Cor. 1.20 unto the Glory of God by us Eph. 2.7 That he might shew the exceeding riches of his Grace in his kindness towards us through Jesus Christ The Covenant containing these promises is God's will and Testament we are made the Sons of God by God's will not by Man's will Joh. 1.13 Christ came from Heaven not to do his own will Joh. 6.38 but his Father's will that sent him SECT XXV Christ justifieth Christ justifieth Is 53.11 Acts 13.39 Ro. 5.9 19. Rom. 3.24 Joh. 3.36 1 Joh. 5.12 My righteous Servant shall justifie many By him all that believe are justified from all things c. being justified by his Blood we shall be saved from wrath c. By the obedience of one shall many be made righteous Justified freely by his Grace through the redemption that is in Jesus Christ He that believeth on the Son hath everlasting Life We are justified to a present Right here to have the possession hereafter He that hath the Son hath life As many as believed in him to them gave he power to become the Sons of God SECT XXVI God justifieth by Christ God justifieth by Christ 1 Cor. 8.6 Rom. 6.23 There is one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him The Gift of God is Eternal Life through Jesus Christ our Lord. God hath not appointed us to wrath 1 Thes 5.9 but to obtain Salvation by our Lord Jesus Christ No whoremonger Ephes 5.5 c. hath any inheritance in the Kingdom of Christ and of God Math. 20.28 God is the principal Person and Christ his Minister The Son of Man came not to be ministred unto Ro. 15.8 but to minister and to give his life a ransom for many Joh. 7.16 He was a Minister of the Circumcision for the Truth of God His Doctrine was not his but God's By confirming the Promises Ro. 15.8 A Minister of the Circumcision for the Truth of God to confirm the promises made unto the Fathers Dan. 9.27 and he shall confirm the Covenant with many Eph. 2.13 But now in Christ Jesus ye who sometimes were far off are made nigh by the Bloud of Christ for he is our peace who hath made both one c. Mat. 26.28 This is my Bloud of the New Testament which is shed for many for the remission of sins By assuring them to us Not by works of righteousness which he hath done but according to his mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost Tit. 3.6 which he shed on us abundantly through Jesus Christ our Saviour that being justified by his Grace we should be made heirs according to the hope of Eternal life He hath given us his Spirit the earnest of our inheritance By calling us to them 1 Pet. 5.10 The God of all Grace hath called us into his Eternal Glory by Christ Jesus By performing them for us All the promises of God in Christ are Yea and Amen Who died for our sins and rose again for our justification i. e. to perform the promises in taking possession himself for us by his ascension into Heaven As Christ was delivered to death to confirm the promises so he was raised again to perform them Mat. 25.34 Come ye Blessed Children of my Father inherit the Kingdom of God prepared for you 1 Pet. 1.9 Receiving the end of your Faith the Salvation of your Souls Heb. 12.2 Joh. 6.40 Looking unto Jesus the author and finisher of our Faith This is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day Joh. 11.15 I am the Resurrection and the Life he that believeth in me yea though he were dead 1 Cor. 15.22 Phil. 3.61 yet shall he live As in Adam all die even so in Christ shall all be made alive Who shall change our vile Body that it may be like unto his Glorious Body Several Expressions 1. Words that constitute or create a Right as Grace Gift Good will Testament Covenant Promise 2. Words that confirm or assure Rights created as Seal Earnest Witness 3. Words that specifie Rights constituted and confirmed as Freedom Liberty Communion Fellowship Inheritance 4. Words contrary to Right as Injury Wrong Condemnation Oppression 5. Words of Appellation to such as have Right as Sons Heirs Co-Heirs Citizens Free-Men This word Freedom is a word so jural that it is the original and fundamental Right of all Interests and Priviledges because no Right can subsist in any Person unless it have Freedom for its basis and ground for a Bondman is capable of no Right SECT XXVII The true Title to Justification by Faith being Grace Wrong Law Transition the wrong Title must needs be Law Because Freedom which is the Estate of Justification cometh only by Grace through Faith and Servitude which is quite contrary to a justified condition is wholly from the Law Gal. 4.23 This the Apostle illustrates by the Allegory of Abraham's two Sons and their two Mothers which are the two Covenants of Bondage and Freedom SECT XXVIII 1. Ishmael the Elder by a Bondmaid his Natural Son not Legitimate Allegory of the two Covenants Hagar by Nation an Egyptian by State and Condition Sarah's Bond-maid by use and service her waiting Woman or hand-maid Ishmael and Isaak Gen. 16.3 Hagar and Sarah bought by Sarah in Egypt and by an act of priviledg given by her to be Abraham's Concubine or Wife quasily and usually For she had neither
Lawyers agreed about them and God knows when they will be among such varieties of Laws and opinions are as there concerning such and such like matters SECT VIII Coelibate The contrary state to Marriage is a single Life Coelibate or a single Life without vow is a free state resolved upon during pleasure upon the convenience thereof during persecution or otherwise Coelibate or a single Life with vow is a restraint unnecessarily put by a Mans self upon himself under pretence of serving God more purely in Mind and Body in hopes of a greater portion of glory in Virginity or Viduity Coelibate or a single Life upon conceit of the uncleanness of a married Life as if it were a sinful Life as the Eucratitae or Misogamists vainly suppose All which are superstitious in offering to do more than God commands at our hands If Men can contein let them contein but if they cannot contain let them marry For it is better to marry than to burn It is God's command to increase and multiply to be fruitful and replenish the Earth but in the way of lawful Marriage not otherwise Every one is free to marry or not to marry Some are Eunuchs by Nature and some have made themselves Eunuchs for the Kingdom of Heaven's sake they that can receive it let them receive it But still Marriage is a holy and pure state full of chastity and honour Marriage fits all estates and degrees of men Marriage is honourable and the bed undefiled but Whoremongers and Adulterers God will judge And it befits all estates and degrees of men as well those that wait at the Altars of Religion and Justice as those that grind at the Mill. Some well meaning men out of overmuch Religion have thought they did God good service in refusing this condition themselves and denying it to others till they were made to understand better things by Paphnutius Spiridion Gregory Nazianzen Aeneas Sylvius and others Let therefore all that are entred or intend to enter into the holy estate of Matrimony take heed of defiling themselves and it by committing Adultery Incest Concubinate and Polygamy contrary to the Rules and Laws prescribed in the degrees of Consanguinity and Affinity which come now seasonably to be described and delineated as followeth And first The CONTENTS Consanguinity Cousins German Levitical Law of Cousins German Christian Law Publick Honesty and good Report Instances The Canon Law TITLE IX Of Consanguinity or kindred by Blood COnsanguinity is grounded upon Blood and Birth and all Mankind are naturally kindred so Therefore meer Consanguinity or kindred by blood cannot be forbidden for then none should marry but nearness of Flesh and blood is that which is prohibited by the Laws of God and man As Levit. 18.6 None of you shall approach to any that is near of kin to him The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Latin Vir Vir non accedet ad propinquitatem carnis suae i. e. To her that is so near of kin as that they may dwell in the same house as Parents Children Brothers and Sisters or the Parents Brothers and Sisters or Uncles and Aunts Nearness of flesh above me is my Mother below me is my Daughter on my side is my Sister These may not be approached for their own sakes Lev. 22.2 being immediate Relations and all those that are forbidden are forbidden for the sakes of these And that this is properly nearness of kin or flesh may appear by the Prohibition to the High Priest that he may not be defiled for the dead among his people but for his kin that is near unto him he may For his Mother and Father for his Son and Daughter for his Brother and virgin Sister So that Nearness of flesh is Brother 1. She out of whose flesh I am born Daughter 2. She that is born out of my flesh Sister 3. She that is immediately born of the same flesh that I am born of Now to keep men from this Nearness God hath set this Bar or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Uncles and Aunts whose marriages therefore are forbidden to keep men farther off from Father and Mother Son and Daughter And because they are Quasi Parentes loco Parentum SECT I. Of Cousins German Cousins german So have some men not God made a Bar of Cousins german to keep men off from Brother and Sister So the Jews were forbidden to make an Image as a Bar to keep them from Idolatry In the Levitical Law there are forbidden these nearnesses 1. In the Ascending and Descending right Line Fathers and their Children and their Allies 2. In the Equal side Line forward Brothers and Sisters and their Allies 3. In the Unequal side Line upwards and downwards Uncles and Aunts and their Allies No Cousins german at all By the Civil Law the same Nearnesses are forbidden and no farther excepting as Ulpian in his Rules observes In quarto gradu permittitur connubium extrà eas personas quae Parentum Liberorumque locum habent Therefore says he The great Aunt by the Fathers and by the Mothers side and the Sisters neece may not be married quamvis quarto gradu sunt Because the Prohibition is not alwaies for the nearness or for the degree but for the proper reason aforesaid of being Veri parentes or Quasi parentes Therefore supposing a woman to live to see six degrees of the Line yet it is unlawful for her to marry that sixth degree of her Nephews In Cousins in the Equal side line the farther off the less reason they should be forbidden but in Uncles and Aunts in the Descending and Ascending unequal side lines the farther off the greater reason they should be forbidden Therefore there is no comparison between the cognation of Uncles and Aunts and their Nephews or Neeces in the unequal descending side lines and the cognation of Cousins in the equal side lines It is true In pari Cognationis gradu par idemque jus statuatur that is when the Cognation is the same the Law is the same too meaning if it be measured in the same kind of Cognation Ascending compared to ascending Equal Collateral to Equal Collateral Unequal to unequal For when the Comparison is of things in the same order then not only the degree but the reason for the most part is the same too 1. The Case of Cousin germans is no waies reached at Levitical Law of Cousin germans as to all Prohibition in the Levitical Law because there is no Degree equally near unto it that is forbidden except as before of such persons as are as it were Parents or in the place of Parents There are Instances of the marriage of Cousin germans in Scripture Instances as Jacob married his Cousin german Rachel the daughter of his Uncle Laban Zelophehads daughters married their Fathers brothers Sons The Virgin Mary was married to her Cousin german Joseph who was the legal Son of Heli but the
married his second Cousin and that is more than can be said against it St. Austin and St. Ambrose favoured not the marriage of first Cousins yet they judged them lawful Ambr. l. 8. Epist Aug. de Civ Dei l. 15. c. 16. L. celebrandis C. de Nuptiis And this is answer enough for such a trifling Objection The CONTENTS Computation of Degrees Vnjust Marriages Stemma Cognationis Right line Ascending Right line Descending Line transverse equal Line transverse unequal TITLE X. Of the Degrees of Consanguinity or kindred by Blood THE degrees of Consanguinity and their different Computations between the Civilians and Canonists are better understood by the inspection of a Pedigree than by writing or speaking Yet Justinian gives very good directions Inst l. 3. T. de Nuptiis and L. 3. Tit. 6. De gradibus Cognatorum The first Degree of Consanguinity is in the Right Line ascending and Degree 1 descending where all degrees of that Line are forbidden So that upwards a man may not marry his Mother Grandmother or great Grandmother c. And downwards he may not marry his Daughter Granddaughter nor great Granddaughter c. The Reason is Because in all these Cases one of the parties is a Parent Reason or a Child by blood that is The woman is either a Mother or a Daughter to the man This was Lots Incest and Reubens Incest v. Gen. 19.33 Gen. 25.22 Instances Gen. 38.10 Lev. 18.7 c. Lev. 20.11 12 c. Ez. 22.13 Am. 2.6 The second Degree of Consanguinity is in the Side-line equal in which Degree 2 all Propinquity or Nearness by blood is forbidden to the second or third degree only Reason The Reason is Because Propinquity or Nearness consisteth but in two or three degrees as he is my near Neighbour that dwelleth but two or three houses from me And the Levitical Law reckons propinquity or nearness no farther than the third degree the rest she accounts remote So that in the second degree of the side equal or collateral Line the Civilians compute in that Line no first degree at all a man may not marry his Sister nor his Sisters daughter c. for she is his near kinswoman either by the whole blood or by the half blood Reason The Reason is because in all these cases the Parties are alwaies Brother and Sister that is the Woman is alwaies sister to the Man and the Man brother to the Woman by blood Instances This was Ammons incest with Tamar his sister by the half blood for they were both Children to David by several Ventres Degree 3 The third degree is in the side unequal Line or Linage upwards or downwards In which upwards a man may not marry his Aunt nor great Aunt c. And downwards a man may not marry his Neece or his Neeces daughter c. As when upwards I lie with my Aunt whether she be my Fathers sister or my Mothers sister by blood or downwards I lie with my Neece whether she be my Brothers daughter or my Sisters daughter The Reason is because in all these cases the Woman is either still Aunt Neece to the man Reason SECT I. The Computation of Degrees in the Right line and Side line Computation of Degrees 1. The first degree in the Right line is from me to my Father or Grandfather and all my Parents upward or from me to my Daughter or Grand-daughter and all my Children downward 2. The second degree in the Side line equal is from me upward to my Father one degree and from my Father downward to his daughter which is my sister two degrees Reason Now the Reason why in the Side line the Computation proceedeth not directly from me to my sister but fetcheth a compass about upwards and downwards and passeth through our Parents is because the Consanguinity between me and my sister is not immediate proximous and prime in their first degree but mediate propinquous and secondary through and by the means of two common Parents For no Blood is derived or passed from me to my sister nor from her to me Reason but Blood is derived or passed from our Parents to each of us and in us their blood is parted My Mother therefore who derives her blood to me immediately must needs be more Consanguineous or nearer of kin to me than my sister who derives no blood at all to me but only takes part of the same blood with me And my Daughter who derives her blood immediately from me must needs be more Consanguineous or nearer of kin to me than my sister who derives no blood at all from me but only takes part of the same blood with me My Mother therefore upwards and my Daughter downwards are the Females of nearest Consanguinity or kindred to me and therefore they make the first degree for that which in order is the nearest or next to me must needs be the first from me And consequently my Sister being not so near to me in consanguinity kindred or blood as is my Mother and Daughter cannot be computed in the first degree and therefore must either be in the second degree or in a degree more remote or else in no degree at all Hence it is that in many accurate Pedigrees the Lines are drawn and visibly expressed in the Right line or linage only and they are drawn downwards only according to the descent from the Parents to the Children Because the course of the blood which makes Consanguinity Reason passeth only by descent downwards but Sideward in the Side-line or linage no lines at all are visibly drawn and expressed because the blood hath no passage at all that way for there was none at all neither from the Brother to the Sister nor from her to him So that they partake not of one anothers blood but both partake alike of their Parents blood which descends in common to them both and in them is parted into several channels making several descents Yet for computation sake there are lines conveyed sideward in the side-line or linage not lines real and visible but only imaginative and putative such as Astronomers conceive to be in Heaven and Geographers on Earth calling them Meridians or Parallels which are no realities visible or sensible but only imaginations or fictions in Astronomy or Geography The third degree Sideward in the side-line unequal is thus for my Degree 3 Uncle or Aunt From me to my Father or Mother upwards is one degree then from my father and mother to their father and mother or my Grandfather or Grandmother is two degrees then downwards to the son or daughter of my Grandfather or Grandmother which is sideward to my father and mother which are their brother and sister which are my Uncle and Aunt is three degrees And the brother and sister of my father and mother is my Uncle and Aunt And for my Nephew and Neece the computation is thus From me to my father or mother upward is one degree then from my