Certain disputations of right to sacraments, and the true nature of visible Christianity defending…

1. In the properest sense, Right respecteth some Good which ⟨p. 252⟩we have Right to; and that Good is the matter of some Gift, or other civil Action, which may confer Right: so that a man may afterwards claim it as his own, or the Use or Profession of it as his Due, according to the Nature of the thing, and of the Grant. 2. In a more diminute and less proper sense, a man is said to have Right which is accidentially in his Profession, without his unjust Usurpation, though he know not whether he shall keep it a moment, nor hath any civil right given him thereto. 3. In a sense yet less proper, a man may be said to have Right to that Action, which it is another mans Duty to perform to him, or that Good which another man is bound to do to or for him, though properly he have no Title to it himself. 4. In a sense, though proper, quoad relationis fundamentum, yet Catachrestical as to the Denomination of the thing; a man is said to have right to an Evil: as to that punishment which according to Law and Justice in his Due, or which he is obliged to bear.

According to the first of these senses, every man hath a Right to or in Gods Benefits, to whom he hath Given them by any Promise, Covenant, Grant, or other Moral act; which may be the Foundation of Right, called a Title.

According to the second sense, all those have Right to Gods blessing that have them in Possession, through a mere natural collation of Providence, without their sinful seizure. As if you see a man by the way lie naked, and cast your cloak over him, and say nothing to him: Though you may take it away again at your pleasure, and assure him not of the use of it for a moment, yet he hath right to possess it while you permit him. Thus every Pagan hath Right to his Life and Time, and Food and Raiment, while God doth providentially vouchsafe them to him.