ordered Which the Ancients aboue any other so carefully respected that in manner it onely they insisted vpon and accordingly for the better expressing of their minde and explaning the sense of the wordes they did sometimes reade the Text thus Omnia igitur quaecunque vultis vt faciant vobis homines Bona Therefore whatsoeuer good things ye would that men should do to you the same doe ye to them likewise or else leauing out the word Bona which they knew to bee in none of the Originals they did other-whiles in their explications vse a distinction vpon the word vultis ye will as ambiguous Thus Saint Aug. Id. n. quod dictum est Quaecunque vultis non visitate ac passim sed proprie dictum accipi oportet Voluntas namque non est nisi in bonis Nam in malis flagitiosisque factis Cupiditas propriè dicitur non voluntas c. That is For that clause whatsoeuer you would must bee taken not as vsuallie and in most places it is but properly For Will is not but in good things but in wicked and flagitious facts properly Lust is said to bee not will Not that the Scriptures doe alwaies precisely so speake but where it is needfull they doe so keepe the word in its strict sense that they suffer not any other but it to bee vnderstood c. By which exposition he will haue vs to vnderstand that our Sauiours words must be vnderstood not largely of any kinde of will good or bad right or wrong but strictly of such a will as is iust and good such as properlie and sincerely our will ought to bee Many desire euill vnto themselues as Children that they may haue their willes to take pleasure and not to bee held to good education and idle persons for they would not be set to worke It followes not therefore either that they should haue their will now or that they in time to come ought to doe to others according to that disordered and corrupt will of theirs Againe the malefactour that is punished for his euill deeds his robbing or stealing his murther or treason his violence and wrong his filthy life and lewd courses his foule tongue and slanderous speeches and in a word for any euill that hee hath commiâ—â—â—d would that hee might escape but must the Iudge and Officer therefore spare him because it is likely if the Iudge were in the Malefactours case his will would then bee as that mans is God forbid More A father would haue his child honour him a Prince his subiect to obey him and may iustly say If I be a Father where is mine honour If I bee a Lord or a Maister where is my feare if a Prince my Obedience But it were absurd to vnderstand or inferre therefore that the Prince must obey his Subiect the Maister doe seruice to his Seruant or the Father honour his Childe because the words be He must doe as he would be done vnto For Christ in whom was no sinne questionlesse is no Patrone for sinne nor maintainer of vnlawfull or disordered desires or deedes And therefore his rule must be vnderstood to hold onely in things iust and lawfull vertuous and necessarie and be limited to such deeds or desires onely as are honest and good right and orderly proportionable vnto and befitting the person and calling of him whom they concerne and lastly rectified and reformed either by grace and the word of God or at least Natures true instinct and a good conscience All this is confirmed by our Sauiours owne words other where namely Math. 22. where he doth abbridge the second Table of the Decalogue into this Compendium Diliges proximum sicut teipsum Thou shalt loue thy neighbour as thy selfe Which being but the same in effect that the words now in hand are as the Apostle shewes and all good Expositours consent necessarily respects anothers good onely and not his hurt Whence it followes apparantly As that Law howsoeuer some haue hated themselues permitteth vs not to hate our neighbour because properly and naturally no man hateth his owne flesh but loueth and cherisheth it so this howsoeuer some men may will euill to themselues permitteth vs not to doe euill to others because properly and naturally euery man desireth those things only to be done vnto him which are profitable and good iust and right And thus taken with his due limitations this rule is a direction so equall and iust so perfect and absolute as none more indifferent and right more fit and reasonable can possibly bee found For if euery man could and would truely and sincerely consider what he would bee content the case altered that another should do to him and then do the same and nothing but the same vnto another he should neuer do amisse The very lacke and the onely want of which consideration and course in mens proceedings and dealings one with another is one maine and ordinary cause of so much violence and wrong deceit and fraud slander and reproach and in a word of all the vniust and iniurious dealing the vnhonest and intemperate courses that be in the world while men can consider and conceiue rightly enough what they would haue other men to doe to themselues but not versa vice what they ought to do to others And to this purpose it hath so well liked all indifferent and honest minds that many notable and worthy Law-makers and Gouernours aswell humane as diuine heathen as Christian haue held it The ground of their Lawes and propounded it to themselues as their principall rule after which they framed no small part of their lawes and legall proceedings Among whom worthy speciall remembrance is Alexand. Seuerus the Romane Emperour of whom Aelius Lamprid. relating the manner how that Caesar was wont to deale with offenders writeth thus If any man had turned out of his way into another mans possession to take spoile or prey there-hence according to the qualitie of the fact he was either beaten in his own sight with cudgels or scourged with rods or put to death or if happely the dignity of the person ouerswayed these penalties he was sharply rebuked the Emperor himselfe saying vnto him Visne hoc in agro tuo fieri quod in alieno feceris Wouldst thou be content another man should haue made such spoile wast in thy ground or in thy vineyard as thou hast done in this mans c. And hee did often vtter that notable sentence which he had learned of some Christians to be one of their lawes and when he corrected any he commanded it to be proclaimed by a Cryer Quod tibi fieri non vis alteri ne feceris what thou wouldst not haue to be done to thy selfe that do not to another Which sentence saith he he so much delighted in that both in his pallace at home and in publike places abroad as of iudgement and other like he ordained it should be written vp
or painted for all men to reade and doe thereafter And as other haue it he being no Christian for it alone much fauoured the Christians affirming often that those men could not be bad that had among them lawes so good Of the hardnesse and difficultie to performe this precept no man hath need greatly to complaine seeing no more is required at his hands to be done to another then he desireth iudgeth fit another should render vnto him the performance whereof can bee no harder for the one then it is for the other Rather it will behooue euery man as of a precept most plaine and pregnant most iust and necessary to be take himselfe with all sedulity and readinesse of mind to the performance and obseruation thereof It is a part of our humane corruption and home-bred or rather inbred imbecillity while we should bee studying how to do that which is commaunded and fulfill that is taught vs to bee thinking on excuses for our negligence and defence of our transgressions But the issue thereof will be onely to take from vs all iust excuse of our disobedience and to conuince vs to haue had more knowledge then loue of well doing and greater ability then purpose strength then desire to keep what is prescribed vs. The Vse of this Law our fourth principall point is manifold and exceeding great but for auoiding Prolixitie and that which comes thereof Tediousnesse I will reduce it vnto a two-fold consideration onelie that is of the 1. Law of God 2. Lawes of men In regard of the law of God as it is the summe both of the Law and the Prophets so it serueth well as a remedy and an helpe against the largenesse and the hardnesse of them both For whereas the Law and the Prophets conteine many volumes of writings too much to bee of euerie ordinarie head comprehended and kept in mind and memory the summe and substance of them both is so contracted into this Compendium that therein alone is conteined and infolded as the quintessence of that greater masse the very summe and effect of all that which in those many and larger Bookes and writings exhortations and dehortations Lawes and ordinances is explaned and enlarged And whereas many places sentences and words in the Law and the Prophets be darke and obscure hard and intricate to bee vnderstood and expounded the sense of them all may be found in these few words alone as which doe conteine whatsoeuer in them or any of them is intended assured that only is and must be the true sense thereof which accordeth as the worke to the rule with this Ground of lawes and foundation of equitie This vse is plainly deliuered vs by our Sauior himselfe in the words annexed Haec est n. Lex Prophetae This is the Law and the Prophets By which clause he doth clearely intimate that al that is conteined in the Law and the Prophets concerning our dutie vnto man is but as it were so many seuerall and particular explications members branches and clauses of this one principall precept and originall statute Doe to others as by others thou wouldest bee done vnto And therefore hee that knoweth this knoweth all and hee that doth this doth all that in and by them to that purpose is more at large taught and commaunded If this be the law and the Prophets for so bee the words and this be as I haue said and happely soone will be granted so plaine and easie to be vnderstood what needeth then may some say so much teaching and preaching A great many Sermons might be saued and lesse Seruice a good deale well enough suffice This charge and cost to maintaine Ministers and Teachers Schollers and learning c. is it not superfluous As Iudas said when hee minded his purse howsoeuer hee pretended the poore so may not we Quorsum haec perditio What needeth al this waste For al that they can say and teach in their so long and so laborious Sermons words and works it is all but this Doe as thou wouldst be done vnto And this I trow one man may tell and teach another quickly Who cannot learne this without any great labour and therfore their pains and their place too may be spared Farther what need so many lawes and statutes so many proclamations and edicts so many Canons and Constitutions to be enacted made published Kings and Princes Gouernors and Rulers of Kingdomes and Countries of Common-wealths and cities haue taken more labour belike then they needed and troubled themselues very much without any great cause in making so many lawes and ordinances in enacting so many statutes and publishing so many orders and decrees when it might haue sufficed to haue proclaimed nothing but this Quaecunque vultis c. But take heede take heede I say of such suggestions This wisedome descendeth not from aboue but is earthly sensual and diuellish Such as so reason and so speake if they thinke as they speake doe not despise men but God and presume themselues to be wiser then he For first of all That which is conteined in this law is but so much only as concernes our disposition and conuersation vnto man that is the obseruation of the second table of Gods law which is but the one halfe and that the lesser and inferiour halfe of the whole For we owe besides this as I thinke euery body knowes a dutie also vnto God which consisteth in the profession and practise of true religion according to the tenour of the first table of Gods law of all which this rule hath not a word Be it then that for our duty toward men this law this abridgement of the second table might suffice yet for our duty to God we must haue a further direction and other helpes And therefore if not in this yet in that regard at least the labour and diligence of the Ministers of the Church is most necessarie and the vse of knowledge and learning exceeding expedient 2. If this alone were instruction sufficient for our dutie vnto man then did God the Father very much forget himselfe with reuerence of his Diuine Maiestie be it spoken in that he did command and send forth his Priests and Prophets from time to time to set forth to the people in their many and large speeches and exhortations not only such things as concerned Gods worship alone but also and withall those and so many of those that concerned our dutie vnto man Neither did the Sonne of God well that he would giue this in charge to his Apostles his Ministers and Preachers of the Gospel to call the people to amendment and newnesse of life to exhort them to all and singular particular duties to insist no lesse on these kind of doctrines then on those which pertaine to religion only Nor yet the holy Ghost by whose inspiration all scripture was written in causing the Law and Prophets and a great part
fit yet seldome found together Somuch the more commendable in this place as they satisfie the scope intended which is to inlighten the minde and vnloade the memorie For in these few words so good prouision is made for both that neither is ouercharged because there is lightly no memorie so weake but may easely carry it nor any capacitie so shallow but may quickely conceiue it And therefore if in the artificiall operations of skilfull men the forme of any notable peece of work reduced into a very fine and curious frame as the engines of a great clocke into a small watch the description of the whole world into a little globe and of a large countrey into a narrow map doe for the curiousnesse and rarenesse thereof delight the minde and please the eie of the iudicious beholder how much more this short Compendium of the law and the prophets which hath in it length so little and plainenesse so much as possibly the minde of man could not haue desired more nor the wit of man haue deuised the like Wherein the wisdome the goodnesse the care and prouidence of Christ for man doe notably shine and shew forth themselues while as he hath thereby so prouided euery man as it were of a little booke that wil neither lade his body nor cloy his memory nor comber his minde and yet alwaies be in readinesse rather in his head then in his hand in his breast then his bosome to instruct aduise him in euery action and duty toward his neighbour what and how hee ought to doe that all pretence of ignorance and excuse of charge and incombrance is taken away from all sorts of persons The poore cannot complaine That hee hath not wherewith to buy him a booke that he might read and learne nor the ignorant that he cannot vnderstand nor the busie Labourer that he cannot attend nor the delicate Idler that he cannot endure to study the law and the Prophets For hauing this Bible about him he wanteth not wherewith to informe him and being neuer without this for it is writtē in euery mans heart he hath enough if he doe amisse to accuse and condemne him These points for the present briefly but briefely touched least I should hold the Reader ouerlong from matter of greater moment I hasten to the third point viz. the sense and meaning of the words which for more plainnesse I thinke fit to be considered two waies that is according to the matter and according to the manner The matter Doe the manner So doe The matter or doing heere mentioned is according to the operations of man threefold that is of the 1. Mind of the 2. Mouth of the 3. Members For it comprehendeth 1. our thought and opinion of others 2. our speeches and reports to or of others and 3. our outward deeds and dealing toward others This is apparent by the precedent obseruation the Authour of this Law which being Christ the Sonne of God verie God necessarily argues the law to bee like himselfe spirituall extending as well to the inward as to the outward man and speaking no lesse to the soule then to the bodie this being the true and principall difference betwixt Lawes diuine and humane That each sort is correspondent to the nature and condition of the Authour thereof By which note alone wee must acknowledge them as to exceed so to excell the one the other no lesse then doth the soule the body heauen the earth and the euerliuing God a mortall man This also appeareth by the obseruation subsequent I meane the vse of this Law which as heereafter more at large happely we shall see concerneth all the s econd Table of Gods Law our whole dutie to man taught at large by the Law and the Prophets all the precepts whereof extend aswell to our thoughts as to our words and deeds When as therefore our Sauiour saith Doe to them we must take it al one as if he had said deale with them think and imagine of them speake to or of them and in outward works render vnto them so as c. So that heere we haue a rule a lesson for our whole man body and soule inward mind and outward members by which wee are to be guided and ordered as well touching our internall affections as our externall actions toward our neighbour from time to time This obserued may somewhat intimate vnto vs that it is not so easie and slight a matter to obserue this rule as at the first sight it may happely seeme For whosoeuer is priuy to the natiue corruption and imbecillitie of our sinful flesh and vicious nature as he seeth it is a matter of much difficultie and labour to conteine the eies the hands the feete and other outward parts within their due bounds so must hee needs say that it is harder yet to order well that vnrulie euill that world of wickednesse the tongue but hardest of all to mortifie the affections to bridle the will and guide well the mind whole inward man that they swarue not from that integritie and soundnesse which this law of God and rule of righteousnes or equitie diuine doth require Let no man therefore like the young man in the Gospel bold of his strength brag in haste Haecomnia c. All this haue I kept from my youth vp I neuer did nor euer will offer other measure vnto any He that standeth most vpon and presumeth farthest of his innocency in this behalfe is often most deceiued while indeed hee considers aright and knowes well neither what he should doe nor what he should will but with some corrupt affection blinded and with some vaine conceipt carried farre wide of the way wandereth he knowes not whither and doth he wots not what the sentence which he giues the conceipt of himselfe which hee hath proceeding from no mature deliberation or due examination of the cause and his owne conscience but from some suddaine motion and vnsetled resolution of his ignonorant heart or negligent mind I will not stand to giue examples of this kind as which are so obuious to euery eye that with ease enough they may bee seene Onely hasting to passe this point 1. I aduise euery man to take heede he deceiue not his owne hart with the shadow of equitie in stead of the substance 2. I assume the premisses onely considered That if there were no other Law extant but this it alone were abundantly enough to conuince euery man to be a sinner as who swarueth and cannot but often swarue from that integritie of bodie and mind that perfection of life and manners which this most vpright Leuell and absolute Rule of morall Iustice and Equitie requireth at his hands So that he hath need to pray with the Prophet Ab occultis Domine c. Lord free my life and cleanse my soule from secret sinnes and cry with the people of God Peccauimus c. We haue
racking of rents and raising of fines and some other their dealings toward their pooretenants though buyers and sellers in venting their wares and making their bargaines doe haply doe no more then by the law in its strictnesse they may iustifie yet their doings many times if they be well considered will be found the one sort to be neerer the nature of oppression then of right and liklyer the fruits of great cruel tie then of good conscience and the other to sauour more of deepe deceit then iust dealing and prooue rather plaine couzenage then honest carriage And to adde vnto these one or two of another nature It is a common course at this day with Patrons to sell or assigne to such as will sell the Advowsons of Benefices and as they say it is currant in law By our common but not by our canon law a man may doe it But how lawfull soeuer it bee this I am sure of If things may bee estimated not by their names but by their effects and wee may iudge of the tree not by his leaues but by his fruits it is a course in my iudgement most sinfull vile as by which Sacriledge and Symonie if they be rightly defined are openly and vsually committed or rather made to bee no sinne and wee if this impious course be continued must from henceforth looke for no other dealing ordinarily at their hands but to buy our spirituall liuings Deposita Pietatis Doctrinae praemia laborantium stipendia sanctorum munera c. of them before wee haue them as other men Lay-men doe buy their temporall reuersions leases and copy-holds For what men may be allowed to sell they will not lightly giue and he that hath first bought for his mony will hardly beleeue but that vendereiure queat he may sell by Authoritie For obteining Ecclesiasticall preferments the world cries out and almost euery body talkes of the shifts and subtilties wherewith one thing beeing done and another intended men couer their couetousnesse cloake their Symonie and elude the lawes our weake lawes now in force But may we beleeue that so long as men can blinde the world or auoid the law of man all is well the conscience cleare God pleased and such assure themselues they haue not sinned in this nor sold their soules with their sales vnto the diuell for filthy gaine And by our lawes a great number of the best of our spirituall liuings are taken from the Church and many spoiles and wrongs vnto the Church vnder the name of Customes compositions prescriptions and other like titles all countenanced by law are vpheld and borne out which yet as I and others more learned then I haue in our writings formerly published prooued and shewed and in a manner all the godly learned of the land doe hold ought not to be done but are sacrilegious vngodly iniurious and vnconscionable courses for the not reforming whereof by law God no doubt is highly displeased So that besides reason very experience referred to due examination doth necessarily inferre and informe vs That it is not alwaies pium tutum good and safe to walke by the way of humane lawes Men bee but men and may misse Neither their multitude nor their magnitude neither their place nor their purpose their wealth nor their wit no nor their pietie or their policie can secure vs that they haue not erred Wherefore we must know that as in things Diuine and Ecclesiastical our obedience to the Lawes and ordinances of men ought to be but quátenus so farre forth as the commaund is not against God and a good conscience so in things humane and temporall our practise and conformitie must be with such limitation as exceeds not the rule of Equity crusheth not the veine of true Iustice and crosseth not the right forme of sincere carriage heere prescribed vs by him that could not erre A Christian sustaineth a double person that is of a Moral man and of a Diuine And therefore he must so satisfie the one that hee may also condignely represent the other which can onely then be when he doth so conforme himselfe vnto and follow the directions of men that his conformity thereto be alwaies subordinate and agreeable vnto the precepts of God It is sufficient for a friend that he be a friend Vsque ad aras and as much as can be required of a Christian that he obey man in Domino in the Lord and for the Lords sake indeuouring in all things to keepe a good conscience both toward God and toward men We doe liue God be praised vnder so happy a gouernment that wee may boldly compare with any els for multitude and goodnesse of Lawes but yet it would bee I suppose a hard taske for any to vndertake to proue them all euery one in particular so currant and absolute that none of them need nor can be amended and it is more I thinke then is expected at any mans hand to receiue them all and to practise them euery one without any caution or scruple at al none otherwise then a man may or must the very lawes of God But in asmuch as the Lawes of Nations and seuerall Countries and Dominions are not all alike but do fall farre wide each of others perfection and the best of them of that which Gods Law doth require the rule we seeke extending to all as well as some I may safely conclude The Lawes of men in euery seuerall countrey for it selfe Neither are nor can be any setled or certaine Rule for those that bee or liue therein in this behalfe And thus for the Negatiue we may partly see for since via erroris multiplex the way of error hath many by-waies and turnings therein happely I haue not remembred all What is not the right sense Let vs now for the Affirmatiue consider what is or may bee the right sense and true meaning of these words Which as the words themselues doe plainely sound may briefely bee explaned and expressed thus that is Whatsoeuer you being well aduised and rightly moued would wish desire or expect that any other friend or foe neere neighbour or stranger if they were in the same case and state toward you as yee are toward them should by thought word or deed for bodie goods or name performe or offer vnto you that euen so and none otherwise but so you likewise at all times and in all things doe and offer vnto them This being the true sense of the words thereby it appeareth That euery man is to measure by himselfe what is good for another and to iudge by his owne heart and desire what he ought to doe to another Wherein this Caution onely needeth to be obserued this limitation allowed which thing also the words aboue doe sufficiently intimate That wee vnderstand it not of euery will and desire as of lawlesse and inordinate lust but of such a will onely as is reasonable and iust lawfull and well
blind as not to see or your hearts so hardned as seeing it not to redresse the cause thereof The law of God bids you no law of mans forbids you to doe it and yet as if either you ought not or else dared not you leaue it vndone In ill doing many of you can be ready to runne one before another and to encourage and draw-on one the other how commeth it then to passe that in weldoing all are so backward euery one is so afraid to be foremost and in manner none willing to be a leader or an ensample to the rest Be you assured that euen in this case too if you will not be of Ioshuahs minde that is resolued whatsoeuer others do that yet each one of you for his part will doe that is right and fit it will neuer be well While you all tarrie to looke for all to ioyne and goe on with you it must needs be that all abide in sinne and none amendment be found among you Lastly Let euery man in his seuerall place and calling from the highest to the lowest make this Rule the Leuell of all his actions his internall externall actions viz. his thoughts his words and his deedes to all men-ward for bodie goods and name Let him by it examine still what measure it is he doth offer to any other assured that only is and can be the right and iust which is sutable to this rule and can abide as good gold the touch the tryall of this stone Let him offer and do to another no way any thing that is contrary to this course He doth but deceiue his own heart and blinde himselfe that thinkes his owne or other mens peruerse and disordered wils or desires other mens doings or examples any Custome or humane law or any other like precept can iustifie or beare him out therein The Rule is so iust and perfect so plaine and pregnant so large and generall that against it no iust exception can bee taken no lawfull priuiledge or sufficient exemption can be pretended Wherfore and in a word as the wise man saith Whatsoeuer thou takest in hand Remember thy end and thou shalt neuer doe amisse so I Let euery man in all passages betwixt him and other men remember well this one sentence and do thereafter Doe as thou wouldest be done vnto and surely he shall not he can not doe amisse Such dealing such doing shal make equity to abound in the land and integritie to ouerflow the earth It shall make mens workes to shine before men and men themselues being blamelesse and pure euen as the sonnes of God without rebuke in the midst of a naughtie and crooked nation to shine as lights in the world Finally it shall make them of their calling and election sure and minister to them assured hope when these their mortall daies are ended with the immortall Angels and blessed Saints to inhabite those celestiall and glorious mansions and inherite those eternall and vnspeakable ioyes which there are prepared for those that haue done and doe here the will euen this will of their Father which is in heauen To whom with his only sonne Ie-Christ our Lord and Sauiour and the blessed spirit of them both the holy Ghost our Sanctifier and Comforter three persons and one euerliuing God be ascribed and rendred all praise honour and glory for euer and euer Amen FINIS 2. Thess. 1.8 Eph. 4.18 Math. 7.21 Math. 5.16 1. Pet. 2.12 Math. 7.12 Iam. 2.8 * Viz in my Maintenance of the Minist and my two-fold Tribute Rom. 2.15 Gen. 2.17 Math. 19.17 Math. 5.17 August Math. 22.37 Math. 7.12 Iam. 2.8 The Diuision j The Author is Christ. Which argues 1. This law to be perfect and good Math. 16.16 Ioh. 1.14 and 17. Prou. 8.22 Collos. 1.6 Heb. 1.2 Ioh. 1.3 1. Cor. 15.27 Heb. 2.8 Math. 28.18 Gen. 18.25 1. Thess. 5.21 2. To extend pertaine vnto all 3. To conteine a blessing to them that keepe it and a curse to them that breake it Reuel 1.18 Leuit. 26. Deut. 28. c. ij The forme wherein Breuitie and Perspicuitie D. Bois Dom. Trin. 18. p. 130. iij The Sence twofold viz. the matter the manner 1. Matter coÌ„prehending our thoughts our words our deeds Gathered froÌ„ the nature and vse of this law Rom. 7.14 Calu. Instit. l. 2 cap. 8. sect 6. Which therefore is not very easie to be obserued Ferus in loc fol. 119. Iam. 3.6 Math. 19.20 Ludolph de vit Chr. par I. c. 39. Psal. 19.12 Dan. 9.5 Iam. 3.2 2. Manner and that 1. Negatiuely 2. Affirmatiuely Negatiuely 1. Not as we will or lust or doe Rom. 2.15 Gen. 6.5 Math. 20. Rom. 9.20 1. Chro. 29.11 Luke 16.1 Math. 25. Iob. 38.11 Deut. 5.32 12.8 2 Not as others do to vs. Rom. 12.17 1. Pet. 3.9 Math. 5.40 Xenophon Pericles 2. Cor. 5.10 3 Not as other men doe to them Aug. ep 89. ad Casulan Laert. Diog. de vi mor. Philosoph Senec. in Prouerb Math. 7.13 Iohn 7.48 Luke 16.20 Leo Pap. ser. de Ieium Nic. I. act Mich. Imparat Cicero Not as men themselues would Galen lib. 4. de morb cap. 10. Valesc de Tar. in Philon. lib. 4. cap. 8. Gen. 39. 2. Kin. 5. Hab. 2.15 Reg. iur an t Aug. cont mend ad Consent c. 7. 5 Not as we haue beene accustomed Math. 15.3 Mark 7.9 Aug. De vnic â—apt lib. 2. Cypr. cont Aquar Iustin. Cod. li. 8. tit 55. lib. 2. Const. ff de leg Senatus l. Greg. decr lib. 1. tit Consuet cap. 10. 11. lib. 3. tit de vi honest cler c. 12. c. Bb. Iewel Reply p. 21. Pet. Mart. loc commu class 1. cap. 10. §. 7. R. Gualt in Math. hom 64. A. Will. in Synop contr 2. q. 3. and many oâ—hers Gen. 28.26 Ioh. 18.39 Mark 15.8 Act. 3.14 1. Pet. 2.22 See P. Mart. loc com class 1. cap. 10. Graft chron par 7. pag. 81. 82. Fem. Mon. in the cond Babing in Gen. c. 19. Aug. Ench. ad Lauren. cap. 80. Obiect Answ. Decret lib. 1. tit 4. De consu cap. vlt. Math. 5. 15. 6 Not as the lawes of the land bid or permit you Rom. 13.1 1. Pet. 2.13 Act. 5.29 Tul. Offic. l. 1. p. 17. Cat. de mor. lib. 3. Examples 1 In temporall 4. In ecclesiasticall causes Lindw provinc lib. 5. tit de accus cap. Nulli * In my two-fold Tribute * As Master Carlt. in his treat of Tithes D. Ridl in his view of lawes Mr. Butl. in Fem. Monar D. Gard. in Scourge of Sacriledge Mr. Sklaters Min. portion Mr. Roberts in The reuenues of the Gospel c. 1. Pet. 2 13â— Acts 24.16 Affirmatiuely The right sense viz. As we would others should do do to vs. A Caution so as our will be iust reasonable and orderly S. Aug. de serm Domini in monte lib. 2. c. 34. Iansen Com. in Concord Euang. cap. 43. Examples Perkins in loc p. 460. Fer.