Now the Antecedent I prove by Instances. 1. If a man be ready to drown in the water, and you offer to help him out, if he will lay hold of your hand: this act of his is Actus humanus vel moralis, and yet makes not the deliverance to be of Debt, and not of Grace. 2. If a man be in prison for Debt and you ransom him, and offer him deliverance on condition he will but consent to come forth on the account of your Ransom: this moral Action makes not his Deliverance to be of Debt, and not of Grace. 3. If a man be condemned for Treason, and upon Ransom made, you procure and offer him a pardon, on condition he will take it, or if you say, If you will give me thanks for it, or take it thankfully; or, If also you confess your Treason; or, If also you crave pardon of the Prince; or, If also you confess me your benefactor; or, If also you will profess your purpose to take up rebellions arms no more; or, If also you will openly profess the Princes Sovereignty, and renounce the Leaders of the Rebels, whom you have followed; Upon any one, or on all these conditions, you shall have a free and full pardon; without any cost or suffering of your own. Do you think that any of these do make the pardon to be of Debt, and not of Grace? 4. If you give a man a Lordship on condition he take it as a free Gift from you, and pay you yearly a grain of sand, or do some act of homage (as to say I thank you) which hath in it no consideration of value, but only of acknowledgement of dependence, doth this make your Gift to be not of Grace? 5. If you give a beggar a piece of gold, on condition he will take it, and put off his hat, and say, I thank you. I will not believe, that any of these Acts do make the Reward to be not of Grace. But if you bid them, Go and do me so many days work for it, importing somewhat profitable or valuable for yourself, then the case is altered.
Now the Antecedent I prove by Instances. 1. If a man be ready to drown in the water, and you offer to help him out, if he will lay hold of your hand: this act of his is Actus humanus vel moralis, and yet makes not the deliverance to be of Debt, and not of Grace. 2. If a man be in prison for Debt and you ransom him, and offer him deliverance on condition he will but consent to come forth on the account of your Ransom: this moral Action makes not his Deliverance to be of Debt, and not of Grace. 3. If a man be condemned for Treason, and upon Ransom made, you procure and offer him a pardon, on condition he will take it, or if you say, If you will give me thanks for it, or take it thankfully; or, If also you confess your Treason; or, If also you crave pardon of the Prince; or, If also you confess me your benefactor; or, If also you will profess your purpose to take up rebellions arms no more; or, If also you will openly profess the Princes Soveraignty, and renounce the Leaders of the Rebells, whom you have followed; Ʋpon any one, or on all these conditions, you shall have a free and full pardon; without any cost or suffering of your own. Do you think that any of these do make the pardon to be of Debt, and not of Grace? 4. If you give a man a Lordship on condition he take it as a free Gift from you, and pay you yearly a grain of sand, or do some act of homage (as to say I thank you) which hath in it no consideration of value, but only of acknowledgment of dependance, doth this make your Gift to be not of Grace? 5. If you give a beggar a piece of gold, on condition he will take it, and put off his hat, and say, I thank you. I will not believe, that any of these Acts do make the Reward to be not of Grace. But if you bid them, Go and do me so many daies work for it, importing somewhat profitable or valuable for yourself, then the case is altered.
