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Updated: June 22, 2025
From the contrariety of some of the Naturall Faculties of the Mind, one to another, as also of one Passion to another, and from their reference to Conversation, there has been an argument taken, to inferre an impossibility that any one man should be sufficiently disposed to all sorts of Civill duty.
For this transmutation of ashes into glass, seeming to me to be as admirable as any other operation in Nature, I particularly took pleasure to describe it. Yet would I not inferre from all these things, that this World was created after the manner I had proposed. For it is more probable that God made it such as it was to be, from the beginning.
From whence we may inferre, that the Scriptures of the Old Testament, which we have at this day, were not Canonicall, nor a Law unto the Jews, till the renovation of their Covenant with God at their return from the Captivity, and restauration of their Common-wealth under Esdras.
There is written on the Turrets of the city of Luca in great characters at this day, the word LIBERTAS; yet no man can thence inferre, that a particular man has more Libertie, or Immunitie from the service of the Commonwealth there, than in Constantinople. Whether a Common-wealth be Monarchicall, or Popular, the Freedome is still the same.
And the Heathen that believed, that Saturn was deposed by his son Jupiter, believed neverthelesse the same Jupiter to be the avenger of Injustice: Somewhat like to a piece of Law in Cokes Commentaries on Litleton; where he sayes, If the right Heire of the Crown be attainted of Treason; yet the Crown shall descend to him, and Eo Instante the Atteynder be voyd; From which instances a man will be very prone to inferre; that when the Heire apparent of a Kingdome, shall kill him that is in possession, though his father; you may call it Injustice, or by what other name you will; yet it can never be against Reason, seeing all the voluntary actions of men tend to the benefit of themselves; and those actions are most Reasonable, that conduce most to their ends.
And from this definition, we may inferre; First, that in all Miracles, the work done, is not the effect of any vertue in the Prophet; because it is the effect of the immediate hand of God; that is to say God hath done it, without using the Prophet therein, as a subordinate cause. Secondly, that no Devil, Angel, or other created Spirit, can do a Miracle.
"If any man Obey not our word by this Epistle, note that man, and have no company with him, that he may bee ashamed": where from the word Obey, he would inferre, that this Epistle was a Law to the Thessalonians. The Epistles of the Emperours were indeed Laws. If therefore the Epistle of S. Paul were also a Law, they were to obey two Masters.
Before I inferre any thing from this definition, there is a question to be answered, of much importance; which is, by what door the Right, or Authority of Punishing in any case, came in.
Peter had professed this Article, saying to our Saviour, "Thou art Christ the Son of the living God," Our Saviour answered, "Thou art Peter, and upon this Rock I will build my Church:" from whence I inferre, that this Article is that, on which all other Doctrines of the Church are built, as on their Foundation.
From the definition of Punishment, I inferre, First, that neither private revenges, nor injuries of private men, can properly be stiled Punishment; because they proceed not from publique Authority. Nor Denyall Of Preferment
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