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<DATE>2014-11-05</DATE>
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<NAME>Olivia Bottum</NAME>
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<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P><HI>MISCELLANEOUS</HI> PROPOSITIONS AND <HI>Q&V;AERES:</HI> By IOHN ROBINSON Doctor in Phy&s;ick, in <HI>Norwich.</HI></P>
<P><HI>Fabricando Fabri Fimus</HI></P>
<P><HI>LONDON.</HI> Printed for <HI>R. Roy&s;ton</HI> at the <HI>Angel</HI> in <HI>Ivie-lane, M.DC.XL.IX.</HI></P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<GAP DESC="duplicate" EXTENT="1 page">
<PB REF="3">
<PB REF="3">
<HEAD>To the candid Reader.</HEAD>
<P>HEre you have a hand|full of abrupt concep|tions, or rather abortions of mine, their birth for &s;ome rea&s;ons being precipitated; And neither my Genius, nor my calling, will allow me a &s;eque&s;tred time, to dwel long upon any &s;ubject.</P>
<P>You may meet with two ob&s;tacles retarding your con|&s;ent: Fir&s;t, that I take many <HI>Po&s;tulata</HI> for granted; which, becau&s;e they are by others
<PB REF="4">&s;ufficiently proved, I preter|mit: And then, that the Names of the Authors, are not &s;et down; to which may be an&s;wered, that &s;ome are Anonimous, (though not to me.) Be&s;ides, I have no quarrell with any man, but rather di&s;cu&s;s the Que&s;tions which many defend.</P>
<P>My intention is not to en|ter into controver&s;ie, with all the &s;trength, and maine bo|dy of a Battle, but by excur|&s;ions, in a velitary way, to skirmi&s;h with &s;ome, whom, (all due love and re&s;pect in|violated) I di&s;&s;ent from.</P>
<P>My wi&s;hed end is, by
<PB REF="4">gentle concu&s;sion the Emul|&s;ion of Truth: which if I find to an&s;wer my de&s;ires, I &s;hall thinke it an ample reward of the&s;e few unfiled lines.</P>
<CLOSER><SALUTE>Farewell.</SALUTE></CLOSER>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="5">
<HEAD>The Contents.</HEAD>
<LIST>
<ITEM>I. <HI>OF a Church.</HI> pag. 1.</ITEM>
<ITEM>II. <HI>Of Mini&s;ters.</HI> 11.</ITEM>
<ITEM>III. <HI>Of Sacraments.</HI> 14.</ITEM>
<ITEM>IV. <HI>Of Adam.</HI> 15.</ITEM>
<ITEM>V. <HI>Of Marriage.</HI> 17.</ITEM>
<ITEM>VI. <HI>Of Sympathy.</HI> 20.</ITEM>
<ITEM>VII. <HI>Of an Egge.</HI> 22.</ITEM>
<ITEM>VIII. <HI>Of Swimming, or Floa|ting.</HI> 24.</ITEM>
<ITEM>IX. <HI>Of Remedies.</HI> 26.</ITEM>
<ITEM>X. <HI>Of Tele&s;mes.</HI> 29.</ITEM>
</LIST>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="propositions">
<PB N="1" REF="5">
<HEAD>Mi&s;cellaneous Propo&s;itions.</HEAD>
<DIV2 N="1" TYPE="proposition">
<HEAD>I. <HI>Of a Church.</HI></HEAD>
<P>_COncerning this &s;ubject (there being &s;everal O|pinions, as well of Fo|raigne, as our Native Men) I will endeavour what may be, to build upon &s;uch generall <HI>con|ce&s;&s;a,</HI> drawn from Sacred page, or rea&s;on, as the Truth may be mo&s;t manife&s;t.</P>
<P>That God had a Church, that is, a &s;e|lect Company out of the World, from <HI>Caine's</HI> time; and &s;hall have, unto the end, is undeniable by all, profe&s;&s;ing Chri|&s;tianity: Fir&s;t, in Families, as in <HI>Noah, Melchizedec, Abraham;</HI> afterward, in the Nation of the <HI>Jewes:</HI> and now under the Go&s;pel, di&s;per&s;ed throughout the face of the Earth. This Church, as it is
<PB N="2" REF="6">taken for an <HI>Univer&s;all Congregatum,</HI> or <HI>Collective,</HI> are all the Believers pa&s;t, pre|&s;ent, and in &s;ome &s;en&s;e to come, and may be called (as vulgarly it is) <HI>the</HI>
<NOTE N="*" PLACE="marg">For which, who &s;o prayeth, prayeth for the dead.</NOTE> <HI>Univer|&s;all or Catholike Church;</HI> out of this there is no &s;alvation; and of this, many may be, and are, among the Pagans, Turks, and remote&s;t Hereticks, &s;aved by a way unknown to us. But that there are par|ticular Churches, called by the Word of God, and joyned unto bodies, is un|que&s;tionable.</P>
<P>Now that the way of Gathering and Ruling of them, is in a determinate man|ner, unalterably &s;et downe, either, in the heart of Man (which none can averre) or in the holy Word, by God him&s;elf might be gathered thus. A Prince, demanding Obedience of his Subjects; mu&s;t needs &s;et downe po&s;itive Lawes unalterable, (but by him&s;elfe) and not leave it, to their prudentiall way, where, when, and how to obey him: This is a cleare dictate of rea&s;on, which God never (but extraor|dinarily) contradicts. Thus <HI>Adam, Noah, Abraham,</HI> did before the written Scrip|ture, by traditions teach their Families: Not that every one by Enthy&s;ia&s;me, was immediately taught of God, el&s;e Teaching had been fru&s;traneous, which
<PB N="3" REF="6">God and Nature abhorreth: yea, God him&s;elfe afterward, gave <HI>Mo&s;es</HI> a perfect patterne, of every particular thing, in the Tabernacle, even unto the &s;malle&s;t of all, from the which, he might not recede an inch; which did oblige the Children of <HI>I&s;rael,</HI> unalterably unto the time of <HI>Solo|mon:</HI> who likewi&s;e did not in the lea&s;t deviate from the expre&s;&s;e command of God, in all particulars; yea, the <HI>Jewes</HI> were, untill Chri&s;t comming, unchange|ably tied thereunto: and what the <HI>Pha|ri&s;ees</HI> did in the wor&s;hip of God, either omit, adde, or alter, is li&s;ted among the Traditions of Men, and &s;o rejected. And is it rea&s;on, that after Chri&s;ts comming, it &s;hould be left to the prudence of Men, either Prince, or Church, to vary any way of wor&s;hipping of God, according to the di&s;cretion of Men?</P>
<P>Moreover, the Author to the <HI>Hebrews</HI> doth expre&s;ly teach, <HI>the faithfulne&s;&s;e of Chri&s;t as a Sonne, above Mo&s;es as a Ser|vant, in &s;etting downe every particular, concerning the ordering of His Hou&s;e,</HI> which is, <HI>the Church; which no Earthly power can, or ought to change, nor &s;ilence the publi&s;hing of it: but obligeth every faithfull one, to &s;ubmit unto, and in his place to divulge.</HI></P>
<PB N="4" REF="7">
<P> To wade a little further, and that in a methodicall briefne&s;&s;e, the Cau&s;es are con&s;iderable.</P>
<P>The Efficient, God out of his love, through the Spirit, by his Word, per|&s;wading Mens hearts <HI>to believe in the Sonne:</HI> that &s;o they may be reve&s;ted, with the former (or rather better) image of him&s;elfe.</P>
<P>The Materiall, are the Saints &amp; Mem|bers of his My&s;ticall Body.</P>
<P>The Formall, the union with him, and one with another.</P>
<P>The Finall, his owne honour, the edi|fying one another, and their mutuall e|ternall happine&s;&s;e.</P>
<P>Now the way of Governing,
<NOTE PLACE="marg">Ex quibus con&s;tamus, ii&s;dem nu|trimur.</NOTE> is the &s;ame with Gathering; namely, <HI>the preaching of the Word of God.</HI></P>
<P>But becau&s;e the manner of divulging the Go&s;pel, by &s;ome of our time is con|troverted, and they would have nothing to be the Word of God, but the very Text of the Old and New Te&s;tament; Becau&s;e, &s;ay they, <HI>A concionatory way, is not wholly, intrin&s;ecally, undoubtedly and meerly true.</HI></P>
<P>Of the&s;e, I de&s;ire to aske but one Que&s;t: <HI>Whether the Word in its originall, not be|ing under&s;tood, be able to convert &s;oules?</HI>
<PB N="5" REF="7">or, <HI>whether all to be converted, mu&s;t un|der&s;tand Hebrew and Greek?</HI> which both &s;eem ab&s;urdities; or, which nece&s;&s;arily mu&s;t follow, <HI>they mu&s;t be converted by the Word tran&s;lated;</HI> which (be&s;ides the various reading of the Originall) is not wholly, intrin&s;ecally, undoubtedly, and meerely true.</P>
<P>Finally, the examples of our Fore-fa|thers converting, with the evidence of &s;o many now converted, may evince the contrary.</P>
<P><MILESTONE UNIT="Object."> The general Objection again&s;t the pre|mi&s;es is, <HI>that the externall forme of words in preaching, praying, the dayes, or places, instituted for Fasting, or Thank&s;giving, with other circum&s;tances, are not di&s;tinctly &s;et downe in the holy Scripture, but may in a prudentiall way, be changed, according to the exigency of occa&s;ions or per&s;ons.</HI></P>
<P><MILESTONE UNIT="An&s;w."> In the wor&s;hip of God, two things are to be con&s;idered; the <HI>&s;ubstance,</HI> and the nece&s;&s;ary <HI>intervening,</HI> naturall adjuncts.</P>
<P>That the Word of God mu&s;t be prea|ched, the Sacraments admini&s;tred, in time of danger, God mu&s;t be called up|on; after deliverances, prai&s;es mu&s;t be returned, is an in&s;titution of God; and &s;o a Law unalterable. The Intervening adjuncts, are naturall, and no part of
<PB N="6" REF="8">Gods wor&s;hip. The manner of expre&s;&s;i|on, the time, is no more holy, then the place is, nor the publick either time or place, more then a private, whil&s;t I am in my family wor&s;hipping of God: they being but naturall circum&s;tances, with|out which nothing can be done. If there be any holine&s;&s;e in them, it is for the Works &s;ake, and &s;o but relative: The Sabbath onely excepted, which being at fir&s;t in&s;tituted in relation to <HI>Chri&s;t,</HI> &s;hould be holy, for it &s;elf &s;ake, though no body in the World did keep it.</P>
<P>But to &s;peak more home, be&s;ides the Univer&s;all Church, di&s;per&s;ed here on earth, God hath appointed, for the mu|tuall edification one of another, &s;ome particular Congregations, to joyne into bodies, which have right unto all the Or|dinances left by Chri&s;t &amp; his Apo&s;tles, as is the receiving in, building up, the ca&s;ting out, which are actions not com|petent to the <HI>Univer&s;all,</HI> and therefore may be called <HI>Mini&s;teriall.</HI></P>
<P>I cannot &s;o readily a&s;&s;ent to tho&s;e who &s;ay, <HI>that two or three gathered together in|to a &s;ociety, make a Mini&s;teriall Church:</HI> For that, <HI>Mat.</HI> 18. &s;peaking of a <HI>Mini|&s;teriall Church,</HI> pre&s;uppo&s;eth more per|&s;ons; for, <HI>If thy Brother offend thee,</HI> there
<PB N="7" REF="8">are two per&s;ons, <HI>and after reproof will not heare thee, take one or two with thee,</HI> there are foure Per&s;ons be&s;ides the Church: yet, how &s;mall a number, the <HI>Embryo</HI> of a particular Church, may be is hard to depo&s;e definitively.</P>
<P>As in all &s;en&s;itive bodies, the&s;e three faculties are required, <HI>to Attract, to Nouri&s;h,</HI> and <HI>to Expell;</HI> the &s;ame may be &s;aid of every Congregation: It mu&s;t have power within it &s;elfe to admit, and receive in; to nouri&s;h and mutually edi|fie tho&s;e within; and to expell or decline that which is noxious.</P>
<P>But the grand <HI>Quaere</HI> will be, <HI>whence it deriveth this power?</HI> For they of the See of <HI>Rome,</HI> lay claime to derive it &s;uc|ce&s;&s;ively, from Chri&s;t and his Apo&s;tles, and &s;o exclude (as Hereticks) all tho&s;e that u&s;urp the title of a true Church or true Mini&s;tery, without Succe&s;&s;ion or Ordination from them.</P>
<P>Others even of our Brethren, in the Reformed Churches, doe deny this to belong to a Church, without &s;ome &s;uc|ce&s;&s;ion or dependency on other Chur|ches, of whom I de&s;ire of the&s;e two Que|&s;tions a re&s;olution:</P>
<P><MILESTONE N="1" UNIT="Que&s;t."> <HI>Whether a company of Godly People, be|ing by &s;hipwrack, ca&s;t into a barbarous or
<PB N="8" REF="9">empty I&s;land, where they are like to live out their daies, may not joyne into a &s;pirituall body, and &s;o rai&s;e up unto them&s;elves, the exerci&s;e of all the Ordinances of Christ revealed in his Word?</HI></P>
<P>Le&s;t any &s;hould deny it,
<MILESTONE UNIT="An&s;w."> the&s;e things are tenderd to their con&s;ideration: what|&s;oever is &s;piritually a living body, <HI>is &s;piri|tually</HI> <GAP DESC="foreign">, <HI>a perfecting it &s;elf.</HI> This is an axiome grounded upon rea&s;on, <HI>Ari&s;t:</HI> applies <HI>to the &s;oul of Man.</HI> But all <HI>Believers</HI> are &s;piritually living bodies, and have an inward principle, to build up them&s;elves, &amp; others in their holy faith. So 1 <HI>The&s;.</HI> 5. they are co~manded <HI>to edifie one another:</HI> and 1 <HI>Peter,</HI> 2. the faithfull are called <HI>li|ving &s;tones.</HI> Now who can doubt, but if a company of living &s;tones meet and joyne together,
<NOTE PLACE="marg">Lord ga|ther them all!</NOTE> as they by inclination will, but they may, and ought, to reare up from them&s;elves, a perfect edifice?</P>
<P>Again,
<MILESTONE N="2" UNIT="Que."> I aske, in time of Reformation from Idolatry, or prophanene&s;&s;e, to a re|gular holine&s;&s;e, <HI>Whether there be not the &s;ame nece&s;sity, which there was in the ca&s;e &s;tated before?</HI></P>
<P>If yea;
<MILESTONE UNIT="An&s;w."> then they may joyne together into a Church, without any &s;ucce&s;&s;ion, or dependency, on other Churches; if not, either they mu&s;t require &s;ome &s;uper|&s;titious
<PB N="9" REF="9">or prophane Mini&s;ter, to receive in Members, Ordaine Officers, in a true Church, which is ab&s;urd: or el&s;e they mu&s;t &s;tay, till they meet with another true Church and Mini&s;tery, which, be|&s;ides the difficulty, &s;avoreth of a Prela|ticall Juri&s;diction of one Church over another; of which, &s;omething anon.</P>
<P>Some that meekly and earne&s;tly con|tend again&s;t this way, ground upon two maine Arguments: The fir&s;t is, <HI>It is un|lawfull, to withdraw from a true Church.</HI> The &s;econd is, concerning <HI>read Prayer.</HI> A word to each. Fir&s;t, I deny that there is, or hath been, &s;ince the ca&s;ting off of the <HI>Jewes,</HI> any Nationall Mini&s;teriall Church; in which none might dwell, but of the &s;ame Religion with them: and &s;o it is the begging of the que&s;tion. To the &s;econd, I an&s;wer, that there is a great difference, of reading of a prayer, and committing heads of it, to memory; (the ca&s;e is the &s;ame in preaching)the latter being a meanes &s;anctified, and a gift re|quired in every Mini&s;ter: The former, there being no example for it, nor any Pa&s;t or all gift eminent in it.</P>
<P>To conclude this point, it &s;eemeth more then probable, that a company of Faithfull, <HI>(the Heart no Man knoweth)</HI>
<PB N="10" REF="10">uniting them&s;elves into a body, become a true Mini&s;teriall Church; and having Chri&s;t for their &s;ole head, may claime priviledge, to all the Ordinances, in&s;titu|ted in the Go&s;pell, as by a Charter be|longing to them; without any nece&s;&s;ary dependency, upon any power, either Se|cular or Eccle&s;ia&s;ticall.</P>
<P>Other things might be added, and ob|jections an&s;wered, but, becau&s;e I &s;tudy brevity, and am loath to plume my &s;elfe with other Birds feathers, or to &s;urfet the Reader with twice warm'd cabbage; I proceed to another controvertable Que|&s;tion.</P>
</DIV2>
<DIV2 N="2" TYPE="proposition">
<PB N="11" REF="10">
<HEAD>II. <HI>Of Mini&s;ters.</HI></HEAD>
<P><HI>WHether a Mini&s;ter,</HI>
<MILESTONE N="1" UNIT="Que&s;t."> <HI>may ad|mini&s;ter the Sacrament out of his owne Church?</HI></P>
<P>There may be con&s;idered,
<MILESTONE UNIT="An&s;w."> in a Mini|&s;ters Office, two things; <HI>his power</HI> over his owne, and <HI>his duty</HI> of benefit towards others: Now, no act of power, can he exerci&s;e unto any out of his Church, but any act of benefit he may: The Sacra|ments therefore, being no act of power, &s;eem to may be admini&s;tred without his owne Church: The&s;e con&s;iderations be|ing ballanced,</P>
<P><MILESTONE N="1"> The Levites, this way, were tied, though to a Nation, yet not to any particular Tribe, <HI>Jud.</HI> 17.9.</P>
<P><MILESTONE N="2"> If he may not admini&s;ter the Sacra|ments out of his owne Church, then none, upon any occa&s;ion, (being ab&s;ent from their own) might either them&s;elves, or their Children, be Partakers of the Si&s;ter Churches Sacraments; which is again&s;t the practi&s;e of the Churches A|po&s;tolicall, and now be&s;t Reformed.
<PB N="12" REF="11">The rea&s;on of the con&s;equence is this, If he admit a Stranger, either he becomes by that act, one of them, or not: If not, then he admini&s;ters to &s;ome, out of his owne Church; (and why not then unto mo&s;t, or unto all?) If he become one of them, then he may be a Member of two, or &s;everall Churches, at once, which is ab&s;urd.</P>
<P><MILESTONE N="3"> Deacons might, and ought &s;ometimes, to admini&s;ter out of their owne Church, 2 <HI>Cor.</HI> 8.</P>
<P><MILESTONE N="4"> It would redound to the more com|fort unto the Churches, and for their further building up, and mutuall &s;ociety, without any Ataxy.</P>
<P><MILESTONE UNIT="object."> <HI>The admini&s;tration of the Sacraments is an act of Power and Authority.</HI></P>
<P><MILESTONE UNIT="an&s;w."> I confe&s;&s;e it is an act of Place or Of|fice, &s;o was the carrying out of A&s;hes, from the Altar; but if the Giving the Sacraments be an act of Authority, then is the Receiving of them an act of Sub|jection, by the rule of Relatives: But none will &s;ay, that, by receiving the Sa|craments, they are &s;ubject to that Church or power.</P>
<P><MILESTONE UNIT="Ju&s;t."> <HI>The Mayor is not to exerci&s;e any power of his office, neither &s;et the City &s;eale, to any thing out of his Juri&s;diction.</HI></P>
<PB N="13" REF="11">
<P> He may give advice,
<MILESTONE N="1" UNIT="An&s;."> yea be helpfull as a Deputy, out of his owne Corporation, for &s;ome Neighbour or publique good.</P>
<P>The <HI>&s;imile</HI> differs in the maine,
<MILESTONE N="2"> becau&s;e every Corporation hath its &s;everall Seal; but all the Churches have the &s;ame, throughout the World: Which rather proveth the Que&s;tion in hand.</P>
<P><HI>Whether,</HI>
<MILESTONE N="2" UNIT="Que."> <HI>if a Popi&s;h Prie&s;t reforming unto Prote&s;tanti&s;me, remaine a Mini&s;ter by his former Orders in that Reformed Church?</HI></P>
<P>The negative is mo&s;t like,
<MILESTONE UNIT="An&s;w."> the&s;e rea&s;ons con&s;idered:</P>
<P>He mu&s;t be cho&s;en from among the Godly:
<MILESTONE N="1"> Now <GAP DESC="foreign">, (after the con|veighing of gifts by Miracle, which like the Therapeutick Chri&s;me, died with, or &s;oone after the Apo&s;tles) is mu&s;t the demon&s;tration or confirmation of his choice;
<NOTE PLACE="marg">Digito mon&s;trari &amp; dicitur bic e&s;t.</NOTE> as others have proved &s;uffici|ently.</P>
<P><MILESTONE N="2"> He &s;hall have an office of Mini&s;try, or Pa&s;tor&s;hip, before he have a Flock; or, perhaps, before he be a Member of a true Mini&s;teriall Church; which none can imagine.</P>
<P>Concerning the difference, or retaining Bapti&s;me, and not Ordination, others have plowed the field enough.</P>
</DIV2>
<DIV2 N="3" TYPE="proposition">
<PB N="14" REF="12">
<HEAD>III. <HI>Of Sacraments.</HI></HEAD>
<P><MILESTONE UNIT="Que&s;t."> <HI>WHether Bapti&s;me received unworthily may be reitera|ted?</HI></P>
<P><MILESTONE UNIT="An&s;w."> It being a &s;eale of a &s;oederall Covenant on Gods part, its truth like, that once admini&s;tred, I afterward, by faith, ap|plying the &s;igne to my &s;elf, may have the fruit and benefit thereof: And &s;o after any &s;inne, by ruminating thereon, may draw fre&s;h &s;olace, without reiteration of the Element; God alwaies owning his Ve&s;&s;els, though in U&s;urpers hands.</P>
<P>So al&s;o in the Supper of the Lord, the fruit, and <HI>&s;ignatum</HI> thereof, may be upon nece&s;&s;ity, oftner extracted, by medita|tion and application, then it is clemen|tally exhibited.</P>
<P>This, (for feare of mi&s;take) I write, &s;omewhat to &s;atisfie the di&s;&s;enting Chri|&s;tians for Re-baptizing them&s;elves; as al&s;o tho&s;e, who cannot die quietly, with|out the Lords Supper admini&s;tred to them, on their death-beds.</P>
</DIV2>
<DIV2 N="4" TYPE="proposition">
<PB N="15" REF="12">
<HEAD>IV. <HI>Of Adam.</HI></HEAD>
<P><MILESTONE UNIT="Que&s;t."> <HI>WHether matter of propagati|on were concreated with A|dam?</HI></P>
<P><MILESTONE UNIT="An&s;w."> Upon this Que&s;tion affirmed, &s;eems to depend, <HI>Caine's</HI> exemption from Ori|ginall &s;inne.</P>
<P>For every thing in innocency, without let, executing the great <HI>Fiat</HI> of <HI>his Maker,</HI> and nothing being unfruitfull; It &s;hould &s;eem, that either <HI>Caine</HI> was excepted from that &s;inne; or el&s;e that it is contra|cted by imitation; which &s;ome defend. Be&s;ides, why &s;hould not Man, the per|fecte&s;t of the&s;e mundane multiplying Creatures, have the materiall principle of generation, at his Creation? &s;eeing this perfection did adorne inferior Crea|tures: every thing being created in its perfect e&s;tate. For the forbidden fruit with the re&s;t, (and therefore the kernell) was certainly ripe; el&s;e would it neither have been &s;o lovely, or de&s;irable to eat, by tho&s;e, who could, before the Fall, &s;ee further then paring deep.</P>
<PB N="16" REF="13">
<P> Yet, the contrary Opinion hath its weight: <HI>Cre&s;cite &amp; Multiplicate,</HI> was the fir&s;t ble&s;&s;ing God delivered to our Primogenitors; now the latter in cour&s;e of Nature being impo&s;&s;ible without the former, and the former not to be attained without eating, yea the extreame&s;t dige|&s;tion, it being the excrement according to Phy&s;itians of the la&s;t concoction: It is mo&s;t probable, that <HI>Adam</HI> had no ex|crement, concreated with him; or that he &s;tood not &s;o long in innocency, till his food was concocted in his &s;tomack, chi|lified, and afterward elaborated in the &s;e|minary ve&s;&s;els.</P>
</DIV2>
<DIV2 N="5" TYPE="proposition">
<PB N="17" REF="13">
<HEAD>V. <HI>Of Marriage.</HI></HEAD>
<P>COncerning this &s;ubject, I will en|quire into two Que&s;tions:</P>
<P><MILESTONE N="1" UNIT="Que."> <HI>By whom the Parties are to be joyned?</HI></P>
<P><MILESTONE UNIT="An&s;w."> Marriage being the fir&s;t foundation of a Family, out of a principle of love, not of mutuall feare, (as &s;ome derive all So|cieties from) and the conjunction of Fa|milies making a Politicall body, being common to the whole World; may ra|ther be ranked, under a Civill, than any Religious or Eccle&s;ia&s;ticall In&s;titution. So in the holy Scriptures, we never read, that it was done by any in a Prie&s;tly Of|fice; but by Judges, and that in a place of Civill Judicature.</P>
<P>Neither is there any precept, directly or Analogically, either in the Old or New Te&s;tament, tying it unto the Office of a Prie&s;t or Mini&s;ter.</P>
<P>Further, as farre as my inqui&s;ition can reach, among the Heathen, out of a prin|ciple of Nature, the King joyneth them together, and not the Prie&s;t.</P>
<PB N="18" REF="14">
<P> Prayers for a ble&s;&s;ing on it, maketh it no more a &s;pirituall thing, than praying for a ble&s;&s;ing upon Peace, Warre, Trea|ties, or worldly labour, maketh them of a holy and religious nature.</P>
<P><MILESTONE N="2" UNIT="Que."> <HI>Whether Ince&s;t be a &s;inne again&s;t the Morall Law?</HI></P>
<P><MILESTONE UNIT="An&s;w."> As we take Ince&s;t a pollution among tho&s;e of con&s;anguinity, it &s;eemeth doubt|f<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">: Becau&s;e God would never have put &s;uch a Law in the heart of <HI>Adam,</HI> the fir&s;t execution whereof, in the two &s;ucceeding Generations, he was nece&s;&s;i|tated to di&s;pence withall. For <HI>Cain</HI> and <HI>Abel</HI> were to marry their Si&s;ters, except God had created another &s;tock; which is more likely, than to bring them to that indigency, (and that without their owne delinquency) that without this &s;inne, the whole <HI>&s;pecies</HI> of Mankind, mu&s;t have peri&s;hed with them.</P>
<P>Further, if it had been a part of the Mo|rall Law, the contrary would never have been permitted, yea commanded upon paine of death, unto the <HI>Jewes,</HI> in their Judiciall Law: yea, it appeareth to have been in&s;tituted long before <HI>Mo&s;es,</HI> by <HI>Gen.</HI> 38.</P>
<P>Le&s;t any hereby &s;hould be incouraged unto licentiou&s;ne&s;&s;e, I adde; where con|junction
<PB N="19" REF="14">of Con&s;anguinity is forbidden by the Supreme power, there the com|mitting of it, becometh formally, though not materially, a &s;inne again&s;t the Morall Law, and not again&s;t the &s;eventh Com|mandement, but again&s;t the fifth. Be|&s;ides, that the Supreme power may en|large, contract, or alter the&s;e bounds, and their puni&s;hments, as al&s;o that of theft, according unto the variety of ur|gent nece&s;&s;ities, I &s;ee no enormity in it.</P>
<P>The&s;e, and the like things, are duly to be pondered, by tho&s;e, who will deter|mine, how farre our Lawes mu&s;t run pa|rallel, with the Judiciall of the <HI>Jewes.</HI></P>
</DIV2>
<DIV2 N="6" TYPE="proposition">
<PB REF="15">
<HEAD>VI. <HI>Of Sympathy.</HI></HEAD>
<P><HI>THat a Man helpeth a Woman to breed,</HI> that is, <HI>is &s;ick in the time of her Ge&s;tation,</HI> is a received opini|on among many.</P>
<P><HI>That &s;ickne&s;&s;e unto both, at the &s;ame time may often concurre ca&s;ually, not cau&s;ally,</HI> I confe&s;&s;e: For that an excretion, or part of a Man, being &s;eparated, &s;hould affect at di&s;tance its former remainder, cannot to me be made out, either by evident ex|perience or convincing rea&s;on: Though many of late, have written both learned|ly and largely, concerning &s;uch &s;ubjects.</P>
<P>But touching this in&s;tance, <HI>that the re|tention of the Lunary evacuations, may, (as it doth the Woman) by a diaphoreticall way, affect and &s;taine the &s;pirits of an ac|companying Man, which &s;oone will procure a dy&s;cra&s;ie in naturall actions,</HI> I can con|ceive: As al&s;o <HI>that a &s;trict continence, (where u&s;e hath met with a fit temperature to the contrary) may oft &s;en&s;ibly affect the Male,</HI> our dayly experience doth teach.</P>
<P>Some indeed, are like the Hebrew Wo|men,
<PB N="21" REF="15">who can <HI>deliver with a groane, or two,</HI> which the Husband tender and pu|&s;illanimous, hearing of, falls into paines of feare and grief: But, that this &s;hould be an abatement to the Wife, were to in|vert the cur&s;e laid upon the Woman: as my learned Brother before me &s;heweth <HI>in the ca&s;e of a Viper.</HI></P>
<P>There are Writers, that &s;peak concer|ning Sympathy, <HI>of a Woman newly ingra|vidated, and a Beare,</HI> and remit us for ex|periment into <HI>England:</HI> Which yet I could never &s;ee, nor fully be &s;atisfied in.</P>
<P>But, upon &s;uppo&s;ition, it is worth the enquiry, <HI>whether it be out of love to the Woman through la&s;civiou&s;ne&s;&s;e?</HI> which would produce a &s;trange paradox; or, <HI>Whether by a cruell and immature Mid|wiving the fruit, to &s;atisfie the immen&s;ity of its hunger?</HI> How&s;oever, if it were certainly true, one might, without dan|ger, u&s;e it in the di&s;covery of impregna|tion, and &s;o often &s;ave the lives of two at once.</P>
</DIV2>
<DIV2 N="7" TYPE="proposition">
<PB N="22" REF="16">
<HEAD>VII. <HI>Of an Egge.</HI></HEAD>
<P><HI>THat the White is nouri&s;hed by the Yolke, as having its</HI> Men&s;truum <HI>within it &s;elfe, is, though wonder|full, yet by dayly Autop&s;y, uncontroulable.</HI></P>
<P>But here lieth the knot which is not &s;o ea&s;ily di&s;&s;olved; by what ve&s;&s;els this nouri&s;hment is attracted, and where they are in&s;erted.</P>
<P>I know, after 2 or 3 daies incubation, there is a &s;anguine-like &s;tring, from the treading, or Cock &s;perme, but that that &s;hould be the umbilicality of the Chic|ken, is not demon&s;trable. Neither is there any cicatrice, or lea&s;t <HI>ve&s;tigium</HI> thereof remaining in any new-hatcht deplumed Chicken. Neither is it like it &s;hould be in&s;erted at the bill; for then the bill, as the deferring organ, &s;hould be made fir&s;t: nor doth any perfect feature attract nou|ri&s;hment mouth-wi&s;e, before its eruption into the world: And if by the vent ali|ment &s;hould be conveighed, be&s;ides the prepo&s;terou&s;ne&s;&s;e in nature, the entralls mu&s;t &s;uffer a great perturbation, before
<PB N="23" REF="16">the turning of the wonted peri&s;taltick motion. Or if by a <HI>diaphore&s;is</HI> or tran|&s;piration, it would encourage us to admi|ni&s;ter topically &s;uch aliment, as might afford &s;olid nouri&s;hment, and &s;o become the ea&s;ie&s;t and &s;afe&s;t remedy in many de|plorable di&s;ea&s;es.</P>
</DIV2>
<DIV2 N="8" TYPE="proposition">
<PB N="24" REF="17">
<HEAD>VIII. <HI>Of Swimming, or Floating.</HI></HEAD>
<P>HEre give me leave to recite an ocular experiment of mine own; Being with &s;ome Friends, in the Canicular daies, about noone time, in a Chamber, at <HI>Catwick of Zee,</HI> neer to the <HI>Arx Britannica</HI> that <HI>Julius Cae&s;ar</HI> foun|ded, we &s;aw a young Man go to bathe him in the Sea, and falling into a hole, which a Ship new launched, by the in|comming flood, had made, being un-ex|pert in &s;wimming, was drowned: two or three howers after we went into the Sea, and &s;pied the drowned Man floating (the <HI>nucha</HI> and the haire of his neck was all we could &s;ee) we brought him to &s;hoare, but without either hope, or triall of re|covery.</P>
<P>Now the rea&s;on hereof is &s;omewhat ab&s;tru&s;e: In Man there be divers parts to be examined, in relation to the gravi|ty of water; there are bones, fle&s;h, brains, liver, and other entrailes, heavier; there are the lungs, and fat, lighter; be&s;ide &s;e|verall
<PB N="25" REF="17">concavities, where, upon Anato|my, we can &s;ee nothing but the empty cells of the removed &s;pirits. Now, the body of Man, as it differeth in gravity in its &s;everall parts, &s;o doth al&s;o one body from another; that in &s;ome, there nee|deth but a &s;mall moment to make them aequilibrous with the water.</P>
<P>Some ridiculou&s;ly a&s;cribe it <HI>to the breaking of the Gall;</HI> which as in reality, &s;o in rea&s;on is fal&s;e. Others introduce with more judgment <HI>the fermentation of the body;</HI> which, making an exten&s;ion, doth acquire levity.</P>
<P>The &s;upine re&s;ting on water, without motion, onely by retention of aire, keep|ing the lungs full, doth digitate a rea&s;on.</P>
<P>A culinary experiment hath, in part, given me &s;ome &s;atisfaction: the boyling of Lights in a pot, to &s;ee, what a weight it will beare up: Now if there can be conceived (as I &s;ee nothing to the con|trary) an after heat, which the lungs may acquire &s;everall waies, and &s;o rarifie the contained aire, the rea&s;on may without difficulty be conjectured.</P>
</DIV2>
<DIV2 N="9" TYPE="proposition">
<PB N="26" REF="18">
<HEAD>IX. <HI>Of Remedies.</HI></HEAD>
<P>IN the di&s;qui&s;ition of Therapeuticks, I would fir&s;t look into the <HI>Pharmaco|peia Univer&s;alis</HI> of Nature: the &s;edu|lous culture whereof, would abridge the number of exotick &s;imples.</P>
<P>In Prophylacticks we &s;ee, where the pinching'&s;t cold is, there the wi&s;e Creator hath recompenced it with aboundance of fewell and skins. Where there is any Endemicall di&s;ea&s;e, there you &s;hall find the adequate <HI>Alexiferium:</HI> As the <HI>Gua|jacum,</HI> where the venereous di&s;ea&s;e had its commencement; the Iri&s;h Slat, for their particular Flux: &s;o we &s;ee Scorbutiall herbes to luxuriate where the Skurvie predominates; as the <HI>Sedum minus</HI> in <HI>Sweden;</HI> the <HI>Chamernbus</HI> in <HI>Norway;</HI> the <HI>Cochlearia</HI> in <HI>Germany</HI> and <HI>England;</HI> and will not grow either by &s;eed, or plant, in <HI>France;</HI> which is exempted from this di&s;ea&s;e, as the Phy&s;ick Profe&s;&s;ours told me there.</P>
<P>Furthermore, Nature &s;eemeth to ob|&s;erve time; for when Feavers and Pluri|&s;ies
<PB N="27" REF="18">are mo&s;t frequent, which is about the Summer &s;ol&s;tice, then are <HI>Papaver Rheas,</HI> Lettice, with other proper herbs, in their fulle&s;t vigour.</P>
<P>The like might be elaborated by indu|&s;try in dome&s;tick purgative and &s;udori|fick Medicines; the u&s;e of the former, with phlebotomy &s;ome of late have with great applau&s;e, though with weake en|gines, gone about to batter downe; a thing of eminent con&s;equence, the&s;e rea|&s;ons con&s;idered:</P>
<P>Art is the &s;ervant or ape of Nature, and where it &s;eeth Nature to cure by &s;uch meanes, therein Art mu&s;t imitate it.</P>
<P>Thus on little ones, where Nature doth cure by vomiting, there a Phy&s;itian may upon due con&s;ideration &s;upply the place of Nature. Neither doe the purging Medicines corrupt the good humors, as they pretend, mo&s;t of the purges being bitter, and &s;o pre&s;ervatives again&s;t putre|faction.</P>
<P>Be&s;ides, daily experience doth teach, that warme water (which in &s;o &s;hort a time, cannot be conceived to corrupt) doth, as a vehicle, often educe putrid and &s;uperfluous humours, with a great alteration of the Patient. As well they may imagine, that a Gly&s;ter of Milke,
<PB N="28" REF="19">doth in &s;o &s;hort a time breed tho&s;e <HI>worms</HI> which are allured to it, and excreted with it. Moreover, we &s;ee in mo&s;t acute di&s;|ea&s;es, that by &s;pontaneous bleeding, and that &s;everall waies, either in Man or Wo|man, &s;ometime al&s;o in Children, there is by the &s;ole help of Nature a criticall &s;o|lution.</P>
<P>Finally, the long experiment of the concording Practitioners, with the con|firmation of myriades of Patients, con|fe&s;&s;ing the &s;udden refre&s;hment by bleed|ing, when the blood is peccant, either in quantity, quality, or motion, may con|firme the u&s;efulne&s;&s;e, yea nece&s;&s;ity of Phlebotomy.</P>
</DIV2>
<DIV2 N="10" TYPE="proposition">
<PB N="29" REF="19">
<HEAD>X. <HI>Of Tele&s;mes.</HI></HEAD>
<P><MILESTONE UNIT="Que&s;t."> <HI>WHether averruncation of E|pidemicall di&s;ea&s;es, by Te|le&s;mes, be fei&s;able and law|full?</HI></P>
<P><MILESTONE UNIT="An&s;w."> That this hath been effected, and that lawfully upon the warrant of Gods edict is evident, in the curing of the bitings of Serpents, by erecting a brazen Serpent in the Wilderne&s;&s;e, the a&s;pect whereof I confe&s;&s;e did cure at a di&s;tance.</P>
<P>Yeelding &s;ome latitude to the word, I &s;hall commit no &s;olaeci&s;me, if I &s;ay, that the Rainbow hath a Tele&s;maticall &s;igni|fication for the pre&s;ervation of the Uni|ver&s;e, from inundation.</P>
<P>That the <HI>Ekronites</HI> did make their eight golden Mice and five Emrods, and put them in a coffer by the Arke, for averting Apotele&s;matically their Epidemicall di&s;|ca&s;es, is evident by the &s;acred Word; and humane Writers doe often concen|ter in this truth: in which art <HI>Apollonius Thyaneus,</HI> by the te&s;timony of &s;everall Authors of all the re&s;t, did obtaine the
<PB N="30" REF="20">Lawrell. But, how lawfully this was done, or might be done, is not obvious to my capacity.</P>
<P>I am not affraid to exhibite many &s;imples, the effect whereof I cannot &s;o readily reduce to manife&s;t cau&s;es: el&s;e I were to abandon all, Magneticall, Ele|ctricall, or Antimoniall Medicines; yea, light and fire, the effects whereof every vulgar eye doth &s;en&s;ibly perceive, their proper formes are ab&s;tru&s;e from mo&s;t judicious men.</P>
<P>But, that the formes of the&s;e &s;ubluna|ry things are an&s;wered with the like Ce|le&s;tiall Figurations, and the <HI>Idea</HI>'s of all Terre&s;triall things, are in the fixed Hea|vens by Man to be di&s;tingui&s;hed, I can hardly be induced to believe; and that upon the&s;e grounds:</P>
<P N="1">1. The Signes within the Zodiack, or beyond the Tropicks, were made in an arbitrary or fortuitous way; becau&s;e &s;uch a <HI>Sidus,</HI> whether <HI>artificiall</HI> or <HI>ani|mal,</HI> would be&s;t containe the mo&s;t emi|nent Starres of that con&s;tellation.</P>
<P N="2">2. There be many glorious <HI>Sidera,</HI> which can have no re&s;pou&s;e with things here on earth: neither are they to be ranked among naturall things, as <HI>Lyra, Crater,</HI> &amp;c.</P>
<P N="3"><PB N="31" REF="20"> 3. Some are duplicated, as <HI>Coron<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, Triangulum, Canis,</HI> and that within the &s;ame Hemi&s;phere, as <HI>Ur&s;a.</HI></P>
<P N="4">4. There &s;eemeth a defect, at lea&s;t it is unknown to us, of Stars, an&s;wering the vegetables, in the &s;urface of this our ha|bitable earth.</P>
<P N="5">5. The &s;low proreption of every <HI>Sidus</HI> out of his proper &s;igne, almo&s;t unto the &s;ub&s;equent; (whether in the eighth or ninth Sphere, it mattereth not) doth over|throw the grand pillar of <HI>Stoicheiomati|call</HI> Art: So that if I were to cure the bitings of Scorpions, this way; I &s;hould rather take the time when the Moone is in <HI>Sagittarius,</HI> and make the figure of a Centaure than a Scorpion, which hath crept 28. degrees out of his own Signe.</P>
<P>So that if any effect of removing Epi|demicall di&s;ea&s;es by <HI>Tele&s;mes</HI> be produ|ced, I &s;hould rather a&s;cribe it unto the Prince of the Aire, (it being the fitte&s;t <HI>Medium</HI> to propagate all Epidemicall nui&s;ances) who will &s;ervilely obey &s;uch demands, that he might perpetually cap|tivate the Soule in a fal&s;e per&s;wa&s;ion of his Omnipotency.</P>
<TRAILER>FINIS.</TRAILER>
</DIV2>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
