Trustees to his Charity as Q. Whether the Souls of thof parted, remember they once liv on Earth, and all their actions paffages in this Life? himself, and his Faternity, giving a General Release in a formal Infrument under the Seal of the Monaftery, that he fhou'd never be troubled with 'em more, but they wou'd answer for 'em as their own, for which they had the valuable Confideration of a fat Mannour or two more added to their Eftate. The Moral is eafie (for fuch there may be to a true Story) and needs no further infifting on. Now as for the Queftion it felf, Firft, this is certain, that if the Sum, or Eftate given,were fo much as wou'd any way confiderably damage the Children, or near Relations, he wou'd be worse than an Infidel who fhou'd give it, and what wou'd those be that fhou'd take it, nay perfuade him to fuch a Gift? Un-it. lefs with St. Hierom, perfons are monkinfh enough to believe that even Wife and Children, as well as Lands, are to be, in that Senfe forfaken,and all given to the Poor, A. If they remember any tl in order to have Treasure in Hea at all, it must be what pafs'd w ven, tho' we thereby leave our they were on Earth. The C own Relations fit objects for the tian Hades has no Lethe in't, next charitable Penitent. After there is in the Heathen, and all, fuppofing there were a fuffitical. The Soul will have all cient Eftate left for Children and Faculties and mu use 'em, un Relations, and the reft for Chari-it fleeps, as fome dream, table ules, yet we can never abtherefore the Memory as wel ftract fo far from the Merits of Will, Affections, &c. And t the party left Trustees to difpofe it's very probable, in much gr of this, but that it fhall ftill make ter perfection than now 'tis a a great difference in the Refolu-ged and diverted. But all this tion of the cafe. For muft not all cludes no news. The Wick Proteftants own, there's a fair dif-hall have a tormenting, the pi rence, for Example, in leaving a a delightful remembrance of Charity to be difpos'd of by the principal paffages of their Liv Fefuites, who we know do make their works will follow 'em, w ufe of it to carry on illdefigns,and ther Good or Evil, and if the R a falle Religion; and leaving it in Man wou'd forget he can't, fir the hands of honefter Men, who part of his Punithment will be wou'd do good and not mifchief Ricted by the Son Remembe with it; For indeed every prudent | But this reaches not, we think, Man wou'd take care to leave fuch the paffages of Life,many of whi 2 are in their own nature indifferent, and neither Good nor Evil. Q. Whether they fee us upon Earth, and know what we do? A. We are inclin'd to think they do not, unless in extraordirary Cafes, when it's probable their Souls departed from life are yet oblig'd to tarry about our World till they have done their Errands. the fame; now as his meaning was without doubs void of Equivocation, though his words are not,jo he is ex treamly concern'd, and defires to know whether that is a Vow that is performed without any Ceremony or Solemnity, as in this particular cafe? And whether there are any dangerous Confequences depends on it, more than if the wifh had not been made? And what would have been the cer Q. A Tradefman of London buy-tain reward of the Sin if continued? ing a Parcel of Foreign Goods (of A. Such paffionate wishes are Value) of a Merchant, to deduct for juftly blamable, and indeed are althe Tares of the Casks according to ways made without any thought the Invoyce; that is to say what the at all; we have too often seen the Casks weighed beyond Sea before unhappy effects of them on fuch the Goods were put into them; the as have accustomed themselves to Buyer receiving the Goods and tare-use them. But they are very dif ing the Casks, finds one Casks to tare ferent from the Nature of a Vow, about a third part less then the faid that being more folemn, yet hoyce Fare, which must be a Mi- they add a double Guilt to the fake. Query, Whether the Buyer Vice, where the perfon continues in Confcience ought to make Reftitu- ftill to commit it. It being plain, it being the Cuftom to have ly a Sin against knowledge, fince faid Invoyce Tare, if fo, to his curfing himself, if he commit whom? Whether to the Merchant the like again, fhows he's fenfible here who fells them by Commiffion,or of the evil of it. the Principal beyond séa? A. A Miftake between juft Men, is always repair'd as foon as known ; and in this cafe with out boubt thdre was fome lofs to the Principal, fince the Merchant in Commiffion anfwers for no more than what he receives the Goods at; and therefore 'tis to the Owner that the Juftice is due; and if he receive it, no matter by what means, whether by the perfon in Commiffion or other. wife. Q. A perfon of a good Birth and Education, having been confcious of 4deteftable action; for which upon ferious confideration being forry, be refolved to forfake it, and cryed, may I perish if I do it: It was his Misfortune lately again to commit 2. My Husband by his laft Will and Teftament bequeathed me al! his goods during my Life, and in the faid Will he mentions, that fuch of the faid goods as are left after my decease, and my Funeral expences and debts paid, fhall be to the use of his Brothers and Sifters Children. But thinking it an unreasonable will (for feveral Res fpects, I have advised with a Friend about it, who tells me that the Intailing of a Chattle is against Law; and were it not, the Will is too deficient to caft upon myNephews and Nieces fuch a Right. But be ing willing to act with all good Confcience before God, I muft tell you that I do believe it was my Husbands intent that the goods fhould be difpofed of as aforefaid old ? you have from Scripture, or Re for your Opinion? Gentlemen are earnestly defir'd to return an partial Anfwer with all conven Speed. aforefaid, fo I defire your Judgin fuch a one, much beyond whe ments in this matter: Whether or wou'd be to another? if you ref no fince Law has fo prudently it in the affirmative, what gro taken care that entailing of Chattels Shall be void, máy without Sin law fully difpofe of the faid Goods in my Life time, and before the Goods are worn out; for if I fell them now, I can make fome confiderable Benefit by A. There is, at moft, but them, more than I can when they are Sin whereof a man cannot rep worn out, and fo by making the best and whatsoever time a Sin of them now, I may be in a Capaci- ! truly repenteth, without ex ty to live the more comfortably in my ting any Sin, there is mercy him. Let the Crime be what age 4. Tis to be fuppofed, that will, the Apoftle's 'fuch were f your Husband left you a fufficient of you, will go near to reach Maintenance befides the ufe of however, we have formerly, thefe Goods, or elfe 'tis probable think, made it evident that he wou'd not have hindred you ning after Baptifm, nay, tho' from making the moft advantage fome time continu'd in, and t you cou'd of them;and on that con- as high as temporal Apoftacy fideration we think you ought to not abfolutely damnable, beca be as punctual in the performing not impoffible to be repented his Will as poffible, he having a The Inftances of David and oth power to give them to whom he are perhaps too well known, i pleafed, and only cut of Courtelie have been too much, in fome c let you have the ufe of them du-inlifted on; however thus m ring your life; and it wou'd be a they prove, that even habits piece of Ingratitude in you, to Sin, fincerely and feverly rep difpofe of them otherwife than he required, except in cafe of want, or neceffitous Circumftances; and if fo, we believe he intended no fuch reftraint, by this Claufe, What's left after your deceafe, all Expences and Debts paid. A ted, may be pardon'd. this holds without exception, t we know of, as to any order men. Tho' this we muft or that as the prefent cafe is put, honeft man wou'd be in fuch C cumftances for all the World. I Q. Whether wilful Murder, A- obligations of that facred Cha dultery, &c, or any other Sin of the ter are fo high in their own like bainous nature, committed by a ture, and their fuperadded Vo Prieft of any Church, and lived in make 'em yet so much the ftrot fome years, can be thoroughly repented er, and the bad Examples of ft. of? Or upon repentance may be par- men have fo great and fatal an don'd, and the perfon guilty hope fluence, and Religion has atrea thereupon to be faved: Confidering fo many Enemies, bufy in inve the breach of his Ordination Vow, ting, greedy in receiving a fuperadded to that of his Baptifm, the fpreading any ill thing against t Sacredness of his Character, and the Profeffors, much more the Te mighty Scandal given to the world, chers of it, that all this mak muft needs agravate the Guilt of 'em fuch a perfons cafe, where real guil ་ guilty, only not defperate. To find the Matter of it to be true, and. the ungodly, faith God, What that there is, or lately was, one Ro'haft thou to do to preach my bert Cooke,E/q; living at Ipfwich, Law, or take my Covenant into in the fame manner that this Paper 'thy Lips,feeing thou hateft to be fuppotes, without eating any thing 'Reformed, and haft bin partak-that has Life in't, drinking wine, er with the Adulterers? Let them &c. He's accounted a very rich Man, confider this that forget God, left and of great Learning. I defire your he tear 'em in pieces, and there be Fragment concerning his manner of Life, and the Account be gives of it? none to deliver 'em. Q. 1 Some time fince met with the following Paper, and on Enquiry 'The Paper follows: Several Questions asked of Robert Cooke, what is his Religion? and why he doth not eat Fish, Flesh, Milk Butter,&c. nor drink Wine nor Beer (but Water) nor wear Wollen Cloaths (but Linnen) and by him Answered, as followeth. W Hat Query 1. JHat Opinion or Belief are you of? And what is your Religion, feeing you are not of any Sect or gathered People? a Micah 68. b Ecclef.12. 13. 4. Iama Chriftian, and a Proteftant (a) and my Reli. Jam.1.27. gion is to fear God (band to keep his Commandments (c) to a chap. 11. keep my Soul undefiled from the worldly evil Nature: e Acts 10, (d) I abhor the Evil, and love the Good (e) and have fel- 34. 35. lowship therein with all in every Sect, or gathered or fcattered People. Query 2. By what Rule is it poffible to keep God's Commandments, whereby the Soul may be kept undefiled? 1 Pet. 1. 1. fi Cor.12. 7. Neheim, 9. 20. g John 1.9. b Jer 13.33. A. (f) By the manifeftation of the Spirit of Chrift, a 1john.2.27. measure of it being given (to me and) to every man (to be John 16. 8, by it guided) to profit withal (g) this is that Law, of the 13: Spirit of Life in man, which Reproves for Sin, and leads Heb. 8. 10. into all Truth. (b) It Reproves for every vain Thought,and 11. John 6. every evil Inclination, before it can come into bad Words 45.Deut.30. or wicked Works: (i) And as this Divine fwift Witness, the 14 Rom.10. 8.2 Pet.1.19 Principle of Life is hearkened to, and the Soul takes heed, watching continually to it, to receive Power, (k) and beings. Ephef. 4. obedient thereunto, abftaining from every Appearance of 6.2 Cor.13. Evil: It favees Man from committing of Sin, because he is 5 Job. 32.8. born, and led, and preferved by the Spirit of God (viz) 1 Cor.3.16. Chrift Fefus, which is the Power of God (in man) which k Pfal. 4. 4 overcometh and keepeth from, and leads out of all Evil John 3.9. Inclinations. ¿Malachi.3. 24. 1 John.s. Query 3. Why do you deny your felf to kill any Animal Crea ture, and not to eat Fish, Flesh, Eags, Butter, Cheefe, Milk, er any Animal, or the produce of any Animal; your Food and` Kayment 12. Rom. 8. Vol. I 18.2. Mat. Rayment you use being of nothing but only the Produce of Veg 1.21.John 1 tives, that greweth, or may grow in the Country wherein y 2.1 1.1 Thef. live,as Con, Herbs, Roots,and Fruits of Trees, &c. or Prepar S. 22.Tit. 2. tions of Corn and Water for your Food; and your refusing 11, 12 Gal. drink Wine or strong Drink, only Water for your Drink: ar Linnen (or other Vegetives) for Cloatbs? 2.20. 1 Cron. 4. 10. Mat. 5. 6. / Rom. 4. 5. m Gen. 6. S. 11. n Acts 24. 16. o Rom. 4. 23. p Rom. 14. 21. q Jer. 35. 6. Prov.3.4. Judges 34 A. (1) Let every man do as he is perfwade in his ow mind (fo as it be Innocent, and not sin) and my Practi in doing according to my Confcience and Belief, that ought not to Kill, is very innocent and harmless; whic cannot give any juft offence to any man, or other Crea ture. And my ftrict Rule in it (m) keeping out of Wrat and Violence (2) brings me forwarder on my way to kee my Confcience void of offence, towards God and toward Man (0) And whereas I cannot Kill without woundin my Confcience, in acting againft my mind, doing doub ingly, condemned in my very Thoughts; (p) therefor rather than I will offend that Innocent Life in me, I r fufe my Food or Rayment that may come from any Beaft Luke 1. 5. r Gen. 29. or other Animal Creature (q) And because Wine and ftron Daniel 12. Drink are hot in operation, and intoxicating, and I thin 3, 4, 5, 6. as needlefs as Tobacco (to me) (r) and I by experienc Rom.14.23. finding that Water for Drink, and pulfe, viz. Corn (an other Vegetives (for Food and Linnen (or other Vegetive for Rayment, is Cleaneft and wholefomeft and Warn and Strengthening, and Nourishing and Healthfu I chufe to use them, and fo am cleared from most of th Cumbers, Labours and Toils, both of body and mind, few thing being fufficient in this my Way of Living, an brings easily into Contendednefs, and true Thankfulne to God. Eufebus his Writing relates, that the holy Apoftle, ca led, Fames the juft, the Brother of our Lord, eat not Fil nor Flesh, nor drank Wine nor ftrong Drink, nor wo Woollen Cloaths, but Linnen. CONTEMPLATIONS: Ghed when I confider nocent kind of Food to Man (Ge Admirable Powers of Life and Sense which is in the Fifh, and Birds, and Beafts, and all other Animal Creatures; and that all the Men in the World could not give the like C being to any thing, nor reftore that Life and Senfe which is once ⚫ taken from them, that thou the Lord of all haft given them, I ' have been apt to think that furely thou didst intend a more in 1. (29. than fuch as muft bet ken with fuch detriment to tho Living Parts of thy Creation. And the very fame Confider tion hath gone along with me reference to the Labour of thy Cre tures: I have thought that ther was a Certain degree of Juftic due from Man to the Creatures and that the Exceffive, Immode rate, Unreasonable ufe of th Creatures labour is an Injuftic fo |