Seven questions of the sabbath briefly disputed, after the manner of the schooles. Wherein such cases, and scruples, as are incident to this subject, are cleared, and resolved, by Gilbert Ironside B.D.

CHAP. XXIX. Wherein is declared what is to be conceived in this Question.

HAving thus laid downe that may probably be said upon either part; for the better setling of the conscience herein, these conclusions are to be observed.

First, that holinesse, which is required of a Christi∣an, is of a large extent, taking in all the duties, which we owe to God, our brethren, and our selues. For* 1.1 We must be holy, as God is holy, being created after his image; and this image doth consist in holinesse and righteousnesse, as in the two integrall parts thereof; holinesse relating, in a restrained sense, unto piety and godlinesse: righteousnesse unto justice and judgement; unto both which we stand alwaies obliged, and must practise them, when we are required thereunto.

Secondly, the duties of holinesse, as contradistinct unto righteousnesse, are perfectly contained in the foure Commandements of the first Table, which are so many distinct Predicaments of all true piety. For although the duties of righteousnes in the second Ta∣ble put on the attributes of holinesse, as directed un∣to the Lord, performed in obedience to his Majestie; yet are they not formally so in themselues conside∣red. And although the same duties of piety may be comprehended within divers severall precepts▪

yet there is still to be observed some peculiar, and di∣stinct consideration, which puts them formally under such, or such a precept.

Thirdly, that therefore the law of the Sabbath in the fourth Commandement is no transcendent, comprehending all the duties of all the rest, either of the first or second Table: for then it must needs be the Summum genus to the rest, out of which they all may be deduced, and into which they may be re∣solved. This is verified alone of those two great Commandements, as our* 1.2 Saviour calls them: Thou shalt loue the Lord thy God with all thy soule, with all thy heart, with all thy minde, with all thy strength: and thy neighbour as thy selfe: but cannot be affirmed of the fourth precept. For how can we either extract the rest, or almost any of them out of this, or fold them up all therein? It would be a strange inference, to say, Remem∣ber thou keep holy the Sabbath day: therefore thou shalt haue no other Gods; therefore thou shalt make no graven images; therefore thou shalt not take the name of the Lord thy God in vaine, &c. and as strangely would all these being put together make up that one; Remember thou keep holy the Sabbath day.

Fourthly, that therefore there is something apper∣taining to pietie, which is only to be found in this, and in no other precept of the Decalogue. Now what this is, will easily appeare, if we take a short view of Gods worship, as it is prescribed in the severall Comman∣dements. The worship of God is the immediate act of religion, which inclineth the heart and the whole man

to the service of God. And because God must be ser∣ved not after our fancies, but as he himselfe hath ap∣pointed; therefore it is a good Etymologie of Religi∣on, à relegendo sese intra suos fines, contracting her selfe within the bounds, and limits, which are prescribed her. For this indeed is the difference between true & false religion: that the one useth a wandring, & extra∣vagant licentiousnesse, whereasa 1.3 the other is fixed and keepes to those limits, which God hath set her. This our Saviour teacheth us in that answer of his unto the Pharisees,* 1.4 giue unto God the things which are Gods. For we must not tender him any thing whereby to worship him, which is not his own; so that what ju∣stice is amongst men one towards another, the same is religion on mans part towards God. Religion is wri∣ten naturally upon the heart of man, and rooted in his very conscience, though the print thereof by much defaced by originall, & is more and more daily blot∣ted out by actuall transgressions. For not onlyb 1.5 these that are within the pale of the Church, but the Hea∣thens themselues, and the worst of wicked men haue a naturall sense, and a feeling of religion. There is a kinde of naturall pietie in the soule, saithc 1.6 Tertullian, having for it's object both God himselfe as the chie∣fest good, and supreme Lord of the whole world: and the holy things of God whatsoever. The practice of this dutie of religion belongs both to the outward, and the in••••••d man: from the inward man are required religious Adoration, Invocation, Depen∣dance, and Thanksgiving. Thus to giue God his own

is,* 1.7 as our Saviour* 1.8 stiles it, to worship him in spirit and in truth, and is properly that, which we call the feare of God, from whence, as from a fountaine, all good duties whatsoever are derived. For it doth not only produce it's own operations, but doth command, as a Soveraigne Lady, all other vertues; according to that of S. Iames, true religion, and undefiled is to visit the fa∣ther lesse, and the widdowes, ad to keep himselfe unspot∣ted of the world. This is religion not formally, but ef∣fectually religion, being the cause which doth produce them. But God having not only made us spirits, but bodies, in which our spirits dwell, as in houses of clay; the duty of religion extends it selfe unto the outside of man also, which must likewise giue God his owne. And religion, in this notion, is under the second pre∣cept of the Decalogue; in which, as we are forbidden all Idolatrous services whatsoever: so are we com∣manded such bodily testifications of our spirituall worship, as may best stand with the nature and will of that God, which is worshipped by us. This though it be distinct from the former, yet is not exclusiuely to be understood, as if it only exacted formal postures and corporall prostrations; for the* 1.9 Prophet assures us, that those, that think to worship God with these only, are abhominable in his sight. Outward reve∣rence must ever be accompanied with inward wor∣ship, and so performed it is commanded in this second precept. Now it being a necessary consequence, that persons, so inwardly affected, & outwardly regulated, will not at any time, and likely cannot, cast any vile

aspersions upon the Lord, or any thing that belongs unto him: but, on the contrary, readily speak all good of his name, whatsoever it be, that makes him known unto us; therefore the third precept of religion giues us the holy mans Character, not to take the name of the Lord our God in vaine. Lastly, con∣sidering that every reasonable creature in his particu∣lar must in this manner giue his Creatour his own; for the Lord having universall dominion over all flesh, should publiquely be worshipped by societies of men: therefore what the former precepts require of every one in particular, that the fourth precept injoines pub∣liquely to be performed by all assemblies throughout the whole earth. And herein, because it is a thing of most dangerous consequence to leaue men unto thè∣selues (for then there would be as many fancies as fa∣ces) God hath ever prescribed publique rites, by which he would be publikely worshipped, leaving the circumstances thereof to the wisdome, and discre∣tion of the Church.

Fiftly, if therefore we will speak distinctly of the things of God, as is most fit we should (for only a di∣stinct knowledge is the foundation of true pietie: as confused and indigested notions are the mothers of hypocrisie, and nurses of superstition) e must consi∣der what are those publique duties, whereby God is publiquely worshipped; for only these are immediat∣ly under the fourth Commādement. Now the acts of divine worship, whether publique or private, are (as hath been said) Adoration, Invocation, Dependance, or

Adhaesion, and Thanksgiving. Adoration is the advan∣cing the Lord in our own thoughts, setting him in the highest roome of our hearts, and subjecting unto him the whole man, even the conscience it selfe. Invo∣cation is the lifting up the heart to the throne of his grace, acknowledging him alone to be the father, of whom is named the whole familie both of heaven & earth, expecting all our wants to be supplied by him, and from him. Dependance or Adhaesion is a fast clea∣ving to the Lord with full purpose of heart, wholy ca∣sting our selues upon his wisdome, power, goodnesse, justice, mercy, with all confidence, quiet, & assurance. Thanksgiving is the tribute which we returne him, even the praise and glory of his grace. When there∣fore considering our selues to be the members of the mysticall body of the Church? we joyne unto the Lords people in acknowledgement of his supreme dominion in these performances of divine worship, we are discharged from the maine, principall and es∣sentiall duties of the Lords day. And on the contrary, he, that either absents himselfe from the publike mee∣ting of the place, where he is, (not being constrained thereunto by inevitable necessity) or being present in body, joynes not in spirit with his brethrē in the fore∣named acts of publike worship, is an open, and direct prophaner of the day.

Sixtly, we must also consider, what be the generall helps, and furtherances of publike worship. These are foure.

First, Pastors and Ministers are requisite to goe be∣fore

the people, as their leaders in holy things, and to be in a manner Mediators, betweene God and them; hence are they said to stand upon the mountaines, as the middle way, which makes their feet beautifull,

Secondly, there must also set, and appointed places of publique assemblies; & such haue ever been even in the time of the Apostles immediately upon Christs assēbly. Such was the house, wherein they were gathe∣red together on the day of Pentecost. And this some are of opinion (how justly I say not) to be the meaning of that passage of the Apostle, where, speaking of Priscil∣la and Aquila, he saith,* 1.10 likewise greet the Church, which is in their house. Sure we are, that the Sabbath, and the sanctuary, are usuall ioyned together. There must also be lawes, and constitutions for the regula∣ting of the publike assemblies, least the disorders of them bring both confusion into, and contempt upon the Gospell it selfe, as S. Hierome speaketh. Till order was setled in the Church of Corinth, what manifold abuses crept in amongst them; pride in some, facti∣on in others, sensuality and prophanenesse in many, like so many Vultures eating up the uery heart of all Christian duties?

Fourthly, the people likewise must be instructed in those things, which belong unto the worship of God, before whom they publikely present themselues: and in all necessary points of faith, and life, that they may know how to walke before him unto all well plea∣sing, and full assurance of understanding. But here we must remember, that these are not in the comman∣dement

directly and immediately, as things of abso∣lute necessity, without which the Lords day could not be a holy Sabbath: but indirectly, and by way of conveniency, for the well or better being thereof. For suppose, there be no Minister in a Parish, a supposition not impossible by suddaine death, unexpected impri∣sonmēt, particular persecution; suppose also the usuall place of meeting to be taken away by any accident, or calamity; suppose there were no lawes for to order such assemblies, or Magistrates to execute those lawes, as in the ruines of a State; I would not doubt but in such cases the Lords people might assemble them∣selues upon the Lords day, adore the sacred majestie of God, invocate his holy name, protest their depen∣dance upon him, and giue him for a sweet smelling sacrifice the fruits of their lips. Else, how is* 1.11 our Sa∣viours promise appliable unto all men, where two or three be gathered together in my name, I will be in the mid'st of them? Else, how did many of the Primitiue Christians (thinke we) keep the Lords day in the ab∣sence of the Apostles, having not as yet a setled Mini∣stery? Else, how doe those, that travaile by Sea, (I think not, that every ship carrieth a Minister,) else how doe many of our Marchants in some factories in forraine parts, where the publike practice of their Religion is not tolerated, and a Minister of their owne is not to be had: I say, how doe these obserue the Lords day? Surely if any or all of these imployments did inevitably cast men upon the rock of prophane∣nesse, they were vtterly unlawfull for any Christians

to undertake. It cannot therefore be sufficiently admi∣red, whence that opinion was at first taken up, which is now mistaken even for a Maxime in Religion; that unlesse there be Preaching in a Parish, the Lords day cannot be sanctified by the Parishioners. Nay many of our common people are at that height in this fan∣cy, as to think it an obligation lying upon their consci∣ences to heare an Afternoones-Sermon also, if possi∣bly it may be had. If therefore their own Pastor, either through sicknesse, or absence, or other reasons, can∣not satisfie their desires herein; they forsake their owne Assemblies, and wander as their humours lead them. By this misprision, that which is but a help un∣to the worship, is esteemed by the vulgar aboue the worship it selfe, and all the branches thereof; and as it was said it another case, the Daughter hath eaten up the Mother. Farre be it from me to speak, or so much as think in secret any thing in the prejudice of that great and glorious work of Preaching. Sooner shall my tongue cleaue to the roofe of my mouth; for I know it to be Gods ordinance,* 1.12 even his mighty power unto salvation; it ••owes the seed, whereby we are begotten; it is meat, whereby we are nourished; Medicine, where∣by we are healed; both Oile, and wine being powred thereby into our wounds. By it the understanding is informed; the memory refreshed; the will inclined; the affections made pliable; the heart comforted; truth preserved; errours and heresies beaten downe. But yet farre be it from any man to make an Idole of it; which is done, when either we advance it aboue, or equall it

with the publique worship. By this preposterous con∣ceit of many well-mined people, a grand inconve∣nience hath befallen the Church of England, from which most of her other mischiefes are hatched; First, in opinion, that he is no lawfull Minister, which is not a Preacher; Secondly, in practice, for all men; to avoid this exception, or brand rather, as suddainly turne Preachers, as they doe Ministers. So that if any man conceiue a good opinion of himselfe, that he may doe good in Gods Church by some wayes or other, he shuffles into holy orders, and immediately from them into the Pulpit; And every Youth, whose main∣tenance extends not it selfe beyond three or foure years in the Vniversity, as soone as he is old enough, will be a Minister; and then 'tis a foule disparagement to him not to be a Preacher. Hence especially, partly through ignorance, partly through impudence, facti∣on is fomented; the people humoured, and mislead; Religion is made a Maze, & quite changed from that, which originally it was.

Seventhly, it is not to be doubted, that there may be also many personall furtherances of the publique wor∣ship, whereby particular men may be made more apt therevnto, more devoute therein, receiving great com∣fort, and profit thereby. But that such preparations, or previous dispositions, or what else we please to call them, are under the precept of the Lords day, as it is our Christian Sabbath, doth not follow. For

First, they are not of absolute necessity, without which the publique worship must needs fall to the

ground. I think no man will say, it is unpossible that a man should worship God in publique, which hath not done it in private, otherwise then habitually. It is not here, as in acting a part upon the Stage, to which a man comes as a new thing never heard of before; for we are bred in a Christian state, nursed in a solicitous Church, acquainted with God his word, his worship, as it were from the Cradle. Few men (I think) there are in our congregations, which cannot suddainly re∣collect themselues from other distractions, to ioyne with our brethren in publique, unlesse transported with unexpected, and violent temptations.

Secondly, no particular rules can be prescribed, which shall universally direct all men of all rankes, & endowments; which not observed, they cannot wor∣ship God in publique. Must we read the word of God in private? What shall become of them, whose educa∣tion hath not extended to the Primmer? Must they pray in private, and secret, otherwise then the Church hath taught them? What shall such doe as haue not the help of books, and are not arrived to their imagi∣ned perfection of extemporary effusions? Must they repeat a Sermon, or Catechize their families &c? what if they cannot? Where are those duties com∣manded pro hic & nunc (as they speak) upon the Lords day, but in publique Assemblies?

Thirdly, supposing therefore a generall precept of preparation to the publique, which no man will de∣ny, for the* 1.13 holy Ghost commandeth it expressely, keep thy foot when thou goest into the house of God: The

Schooles teach us, that the manner of performing the duty fals not under the precept, in which the duties is commanded. If thy foot be kept, it matters not by what meanes thou keep it. In a word therefore, perso∣nall & private helps of the publique worship, not as it is publike, and regarding the whole congregation, but looking to our owne profiting thereby, are only gene∣rally commanded us; the particulars being left to eve∣ry mans discretion, and no mans conscience is further burthened.

Eightly, with reservation therefore of Christian liberty, those, that can and will spend the vacant times of the Lords day in the private exercises of piety, are by no law prohibited, by no authority discountenan∣ced, ought not by others to be disheartened, but en∣couraged rather; with these Provisoes, First, that they put no Religion therein, as if God re∣quired it at their hands, as a part of the dayes sancti∣fication; for then are they guilty of will-worship. Secondly, that being personall devotions, they be per∣formed in secret, for so* 1.14 our Saviour hath directed.

Thirdly, that when they are extended unto the whole family, the Master of that oeconomicall disci∣pline be well fitted, and qualified thereunto, and pre∣sume not beyond his measure.

Fourthly, that he keep himselfe within the com∣passe of his owne charge, not admitting any of other places; for then he becomes offensiue to the State, who hath, and that justly, a iealousy over all such As∣semblies.

Fiftly, that, what is done herein, proceed from the sincerity of his heart, without any respect unto sinister ends; else they are meere pretences.

Lastly, that they be not burthensome to their ser∣vants herein, so as to make them weary of good things, of which our natures are impatient; but so, as that the day be unto them both a spirituall, and a cor∣porall refreshing.

Ninthly, all such things whatsoever as keep us from, or hinder us in the publique worship, are altoge∣ther unlawfull upon the Lords day. This conclusion is evident of it selfe from the premises, and conclusi∣ons of the former questions, and is generally assented unto; only the scruple is,

[Ob.] Whether any thing, saue that, which is a holy exer∣cise of Religion, be not such a hinderance; as walking in the fields, talking of other things, honest recreati∣ons. For by this meanes we are debarred of that profit, in whole, or at least in part, which otherwise we might reape from the publique exercise.

[Resp.] To which I answer, first, that publique worship is one thing, and our private profiting thereby is ano∣ther; both commanded indeed, but in sundry precepts; the one in the law of the Lords day, the other in those generall precepts,* 1.15 beleeue the Gospell;* 1.16 be doers not hearers,* 1.17 receiue not the grace of God in vaine,* 1.18 let the word dwell plentifull in you, &c. & are in some sort the end of the precept of the publique worship; in some sort I say, because not the first and chiefest end. For this is to acknowledge Gods supreme dominion,

preservation of the Catholique doctrine, and the vni∣ty of the whole Church; but a more remote and sub∣ordinate end, and last of all intended by the Law-gi∣ver. But her we must remember, that finis praecepti nō est sub praecepto; that is, if we come short of the end, for which any thing is commanded, so we faile not in the thing it selfe, we sinne not against the precept, wherein the thing it selfe is commanded. This faitha 1.19 Caietan,* 1.20 Lopez & others, is a good rule to be obser∣ved, for the quieting of weake consciences, which feare many times, where no feare is; conceiving, that they transgresse more Commádements, then they doe indeed. He that is not bettered by the publique As∣semblies, sins indeed, but not against the Commande∣ment of the Sabbath, which injoynes those Assemblies. Although therefore men must not think it enough to stand in the congregation, as Images in the glasse-win∣dowes; yet if we joyne with our brethren in the acts of Gods service, suppose we receiue not improuement of grace therefrom, we must not presently be arraig∣ned for prophaners of the Lords day.

You will say, our edification in religion being re∣quired (say by other precepts) we are alwaies bound to forbeare such things, as are destructive thereof: as sports, playes, and all other waies, which haue no affi∣nity there with.

I would gladly know, what difference there is be∣tween the publique worship upon the Lords day, and the same upon other daies. The same word is prea∣ched, the same prayers used, the same hymnes are

sung, the same Minister imployed, the same people present; yet neither honest recreations, nor lawful vo∣cations, nor manuall operations, are then thought to be hinderances to our profiting by the publique Assé∣blies. Then they steale not away the seed sowne, they choak not the good word of God, they driue not out of our hearts either the exhortations of the Minister: or secret motions of the spirit; why then must they doe this upon the Lords day: haue the ordinances of God lesse vertue? hath the day lesse promise of grace? Are our hears then more unreachable? Are they not destructiue of good things at other times? and are they so at this time? By this it plainly ap∣peares, that we place some holinesse in the day it selfe. Besides, there is a grosse ignominie, and fowle aspersi∣on cast upon those, whom they oppose in this point; as if they countenanced such licentious waies, as must needs destroy the work of grace in the Lords people; not honest recreations, which serue to refresh them, are intended; but luxurious delights, in which the Iewes did Sabbathize, are insinuated; serving onely as provocations to lust, and incentiues of sensuall plea∣sures. Charity thinketh not evill, faith the* 1.21 Apostle; & evill be to him that thinketh evill, faith the Proverb. It is the easiest point of Rhetorick to be eloquent in speaking evill; he that hath a galled minde, a disconten∣ted fortune, an unquiet spirit, and hath been accusto∣med to a rash censuring humour, may soone become a bitter Satyrist.

[Ob.] But what else are May-games and Morrice-daun∣ces,

but carnall and brutish delights, and why may we not call a spade a spade?

[Resp.] I presume, no man will say, that they are in them∣selves and in their own natures sinfull, but only by use or abuse rather; but we please not to obserue, what care is taken to prevent such abuses; the time allowed being very little, the company restrained, the ministers of justice to be very watchfull herein, that they may indeed recreate the spirits of the meaner people, not corrupt their minds.

[Ob.] But the Saints take no such pleasure, as in holy things.

[Resp.] Indeed there is no joy to that of the holy Ghost, no delight to that of the inward man, no comfort to the comforts of God; but what then, is all the refreshing of nature, pleasing of the sense, solace of art, unlaw∣full in their times and seasons?

[Ob.] But though these sports be circumscribed to certain houres after Evening prayer, yet in the mean while they draw away the minds of the vulgar, & their harts runne after them, though their bodies moue not in them; hence the Lords Sabbath is a wearisomenesse, and they say within themselues, when will it be ended.

[Resp.] I answere, that this is an inward and spirituall wic∣kednesse of their secret thoughts, which none is able to discover, and therefore none should presume to judge. But suppose it, for there is no evill imaginable by any, which is not practised by some; are they therefore unlawfull, and not to be permitted? Doe not many tyre their best Auditours sometimes with as

long, as empty discourses? Are not, think you, many poore servants wearied with private exercises, and wish they were at an end?

[Ob.] If you say, this proceeds from their wicked hearts?

[Resp.] Change but the names, and answer your selues.

[Ob.] If you reply, the reason is not the same, for these things are good in themselues, and under precept.

[Resp.] I answer, indeed the things are such; but not under the precept, of which we speak; much lesse, that man∣ner of performing them, which is prescribed, from whence the wearisomenesse doth arise.

[Ob.] But those recreations, which are permitted, doe not, as is pretended, refresh the spirits; but on the contra∣ry many of them being violent exercises waft and consume them.

[Resp.] As if a thing toylsome in performance may not recreate the performer. A Scholar, that hath spent his spirits in his study, doth he not betake himselfe to some bodily exercise us{que} ad ruborem, nay sudorem, to reviue them? For these being wasted by nothing more, then by the continuall bent of the minde (as the strength of a bow, that stands alwaies bended, relents alwaies by degrees, untill it come to be of no strength) our severall recreations cause severall diversions, by which the minde being let loose, and the body in agi∣tation, the spirits receiue a kinde of new life.

[Ob.] But if you open a dore to liberty, it will soone be∣come a wide gate to licence.

[Resp.] I answer, that the dore of true Christian liberty should in all things stand open to all the Professours

of the Gospell, with the Apostles limitations; that it neither be* 1.22 a cloake on the one side nor evill spoken of on the other side, as an occasion of falling to our bre∣thren; with these cautions I never knew that truth did harme in Gods Church.

[Ob.] If any say, that many use it only as a cloak, under which they vent their prophanations, & so it becomes an occasion of falling to some, and of griefe of heart to others of Gods people.

[Resp.] I answer, that such haue the greater sin. It is a feare∣full condition, when even the truth it selfe shall thus cooperate unto their destruction; but better it is, that some offences come, then either truth be lost, or peo∣ple nurst up in Hypocrisie, and superstition. For my own part, I think, all kinds of holy frauds (under which perhaps these Sabbatharian tenents may be ranged) by whomsoever practised: or what advantages soever may acrue there from, to be grosse delusions of men, meere mockings of God, and most unbeseeming the profession of the Gospell. As for the well-minded Christian, that takes offence, he is rather to be pitied, then humoured, and ought to be well informed of passiue scandalls. For it is not enough to say, we are offended; but we must consider, how justly; whether of weaknesse, or obstinacy, I meane, in regard of the publique declaration of the Magistrate. For in cafe of this nature, a reason being rendred, protesting against the prophanation of the day; nothing being intended, but the informing of the judgement, the setling of the conscience, the good of poore people, preservation of

unity and uniformity; howsoever our private judge∣ments incline us, we should rather comply with Au∣thority, then be scandalized, especially, in points that are so disputable. These things thus premised we shall easily satisfie the adverse arguments.

Notes

• * 1.1

  Pet. 1.16.
• * 1.2

  Math, 22.38.
• a 1.3

  Major par•• mundi quic∣quid obvium est temerè a••∣cipit; pie∣tas autem, ut in firmo gradu consi∣stat, sese intra suos fines re∣legit. Cal Inst. lib. 10. c. 12.
• * 1.4

  Math. 22.1.
• b 1.5

  Qua•••••••• sui numinis intelligenti a•••• universis 'De∣u•• ipse indidit. Cal. ibid. c.
• c 1.6

  Anima ni∣hil de Deo discens 'Deu•• nominat, nihil de iudicio eius admittens Deo commendare se dicit. &c. Ter••. de car••, ne Christi.
• * 1.7

  Iohn 4.24.
• * 1.8

  Iames 1.27.
• * 1.9

  Isai 29.13.
• * 1.10

  Rom. 19.5.
• * 1.11

  Math. 18.20.
• * 1.12

  Rom. ••.••6.
• * 1.13

  Eccles. 5.1••.
• * 1.14

  Math. 6.6.
• * 1.15

  Mark. 15.1.
• * 1.16

  Iames 1.22.
• * 1.17

  Cor. 6.1.
• * 1.18

  Col. 3.16.
• a 1.19

  Neta has re∣gulas, quibus toties uti o∣portet. Scilicèt non esse idem sinem praecep∣ti, & id de quo praecep∣tum datur; quia finis prae∣cepti non ca∣dit sub prae∣cepto, ut id, quod praecipi∣tur, sed ut in∣tentū à Legis∣latore. Quo∣niàm ex hinc habes solutio∣nem multarum quaestionum pro omnibus erudit is, & bonis mentibus metuentibus culpara, ubi non est, Cajet. in Aquin. 1.2. q. 100. art. 9.
• * 1.20

  Lopez parte 1. c. 34. de cir∣cumst.
• * 1.21

  1. Cor. 13.5.
• * 1.22

  1. Pet. 2.16.