Of resisting the lavvfull magistrate under colour of religion and appendant to it, of the word keima, rendred damnation, Rom. 13, reprinted : also, [brace] of zelots among the Jewes, of taking up the crosse, a vindication of Christs reprehending St. Peter, from the exceptions of Mr. Marshall.
         Hammond, Henry, 1605-1660.
      
       
         This text is an enriched version of the TCP digital transcription A45421 of text R40544 in the  English Short Title Catalog (Wing H557A). Textual changes  and metadata enrichments aim at making the text more  computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life.  The text has been tokenized and linguistically annotated with  MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish.  This text has not been fully proofread 
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         EarlyPrint Project
         Evanston,IL, Notre Dame, IN, St. Louis, MO
         2017
         A45421
         Wing H557A
         ESTC R40544
         19350334
         ocm 19350334
         108766
         
           
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         Early English books online.
      
       
         (EEBO-TCP ; phase 1, no. A45421)
         Transcribed from: (Early English Books Online ; image set 108766)
         Images scanned from microfilm: (Early English books, 1641-1700 ; 1672:14)
      
       
         
           
             Of resisting the lavvfull magistrate under colour of religion and appendant to it, of the word keima, rendred damnation, Rom. 13, reprinted : also, [brace] of zelots among the Jewes, of taking up the crosse, a vindication of Christs reprehending St. Peter, from the exceptions of Mr. Marshall.
             Hammond, Henry, 1605-1660.
             Marshall, Stephen, 1594?-1655.
          
           [2], 61 p.
           
             Printed for H.H. and W.W.,
             Oxford :
             1644.
          
           
             Attributed to Hammond by Wing and NUC pre-1956 imprints.
             Reproduction of original in the Harvard University Library.
          
        
      
    
     
       
         eng
      
       
         
           Church and state -- England.
           Government, Resistance to -- Religious aspects -- Christianity.
           Zealots (Jewish party)
           Liberty of conscience.
        
      
    
       A45421  R40544  (Wing H557A).  civilwar no Of resisting the lawfull magistrate under colour of religion: and appendant to it, of the word krima, rendred damnation, Rom. 13. Reprinted. Hammond, Henry 1644    39959 16 1185 0 0 0 0 301 F  The  rate of 301 defects per 10,000 words puts this text in the F category of texts with  100 or more defects per 10,000 words. 
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           OF
           RESISTING
           THE
           Lawfull
           Magistrate
           
             Under
             colour
             of
          
           RELIGION
           :
           AND
           Appendant
           to
           it
           ,
           of
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           rendred
           
             Damnation
             ,
             Rom.
          
           13.
           
           
             REPRINTED
             .
          
        
         
           
             ALSO
             ,
          
           
             
               Of
               the
               Zelots
               among
               the
               Jewes
               .
            
             
               Of
               taking
               up
               the
               Crosse
               .
            
             
               A
               Vindication
               of
               Christs
               reprehending
               St.
               
               
               
                 Peter
                 ,
              
               from
               the
               exceptions
               of
               Mr.
               
                 Marshall
                 .
              
            
          
        
         
           
             OXFORD
             ,
          
           Printed
           for
           
             H.
             H.
          
           and
           
             W.
             W.
          
           1644.
           
        
      
    
     
       
       
       
         
           Of
           resisting
           the
           lawfull
           Magistrate
           upon
           colour
           of
           Religion
           .
        
         
           IN
           this
           proposall
           of
           the
           point
           for
           debate
           ,
           there
           are
           onely
           two
           words
           will
           need
           an
           account
           to
           be
           given
           of
           them
           :
           1.
           
           What
           is
           meant
           by
           Resisting
           .
           2.
           
           Why
           the
           word
           Colour
           is
           put
           in
           .
           For
           the
           first
           ,
           Resisting
           ,
           here
           signifies
           violent
           ,
           forcible
           ,
           offensive
           resistance
           ,
           fighting
           against
           ,
           as
           
             Hesychius
          
           the
           best
           Scripture-glossary
           explaines
           it
           ,
           (
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           &
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           all
           one
           ,
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             *
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           and
           the
           Apostle
           in
           like
           manner
           ,
           
             Rom.
          
           13.
           2.
           using
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           &
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           promiscuously
           for
           the
           same
           ,
           and
           so
           in
           other
           places
           ,
           although
           it
           is
           true
           ,
           it
           is
           used
           sometimes
           in
           a
           wider
           sense
           ;
           but
           that
           will
           not
           here
           be
           materiall
           ,
           when
           we
           here
           set
           down
           before-hand
           what
           we
           meane
           by
           it
           .
           For
           the
           second
           ,
           the
           word
           [
           Colour
           ]
           is
           in
           the
           Title
           added
           ,
           onely
           for
           this
           reason
           ,
           (
           not
           to
           prejudge
           the
           Religion
           ,
           which
           is
           fought
           for
           ,
           to
           be
           onely
           a
           colour
           ,
           but
           )
           because
           it
           is
           possible
           for
           a
           man
           to
           fight
           for
           Religion
           ,
           and
           yet
           not
           upon
           colour
           of
           Religion
           ;
           to
           wit
           ,
           in
           case
           the
           Religion
           for
           which
           hee
           fights
           be
           establisht
           by
           the
           Law
           of
           the
           Land
           ,
           for
           then
           his
           colour
           for
           fighting
           may
           be
           the
           preservation
           of
           Law
           ,
           which
           the
           Magistrate
           is
           bound
           by
           oath
           to
           maintaine
           ,
           and
           though
           hee
           fight
           for
           Religion
           ,
           yet
           it
           is
           under
           that
           other
           colour
           :
           whereas
           hee
           that
           fights
           upon
           colour
           of
           Religion
           ,
           making
           that
           his
           onely
           pretence
           of
           fighting
           ,
           is
           
             ipso
             facto
          
           supposed
           to
           fight
           for
           a
           Religion
           distant
           or
           contrary
           to
           that
           which
           is
           established
           by
           Law
           ,
           and
           so
           all
           pretence
           or
           colour
           of
           Law
           excluded
           ,
           yea
           ,
           and
           all
           supposition
           of
           falling
           in
           the
           Magistrate
           ;
           he
           standing
           for
           the
           Law
           present
           ,
           not
           against
           it
           ;
           which
           I
           desire
           may
           be
           the
           setting
           of
           the
           case
           ,
           to
           exclude
           the
           fallacy
           ,
           
             plurium
             interrogationum
             ,
          
           and
           to
           distinguish
           the
           quarrell
           of
           Religion
           from
           that
           other
           of
           Law
           ,
           and
           so
           to
           meddle
           at
           this
           time
           onely
           with
           that
           which
           is
           fully
           within
           the
           Divines
           Spheare
           ,
           and
           leave
           the
           other
           to
           some
           body
           else
           .
        
         
           Those
           two
           termes
           being
           thus
           explained
           ,
           and
           so
           the
           state
           of
           the
           question
           set
           ,
           the
           lawfull
           Magistrate
           ,
           and
           the
           establisht
           Law
           of
           the
           Kingdome
           on
           one
           side
           ;
           and
           some
           person
           or
           persons
           inferiour
           to
           him
           ,
           upon
           colour
           of
           Religion
           ,
           
             i.
             e.
          
           for
           some
           Religion
           not
           yet
           established
           by
           Law
           ,
           on
           t'other
           side
           ,
           that
           it
           should
           be
           lawfull
           to
           them
           to
           take
           up
           Armes
           against
           him
           ,
           would
           seem
           not
           very
           reasonable
           ,
           if
           he
           were
           but
           a
           private
           man
           ,
           abstracted
           from
           Regall
           power
           ,
           (
           which
           sure
           doth
           not
           make
           it
           more
           lawfull
           to
           resist
           him
           then
           any body
           else
           )
           having
           broken
           no
           established
           Law
           ,
           (
           as
           is
           supposed
           in
           the
           case
           )
           for
           what
           legall
           accusation
           can
           lie
           against
           him
           in
           a
           point
           wherein
           hee
           hath
           not
           broken
           the
           Law
           ?
           But
           then
           this
           will
           be
           more
           unreasonable
           ,
           it
           moreover
           it
           be
           considered
           ,
           that
           colour
           of
           Religion
           is
           so
           wide
           and
           unlimited
           a
           thing
           ,
           that
           no
           man
           ,
           that
           is
           never
           so
           much
           in
           the
           wrong
           in
           
           any
           opinion
           ,
           but
           thinks
           himselfe
           in
           the
           right
           ,
           (
           for
           otherwise
           he
           would
           not
           continue
           in
           that
           errour
           )
           and
           so
           that
           colour
           will
           be
           plea
           equally
           good
           to
           all
           sorts
           of
           errours
           ,
           as
           well
           as
           truths
           :
           and
           besides
           ,
           he
           that
           hath
           not
           so
           much
           Religion
           as
           to
           be
           in
           an
           errour
           ,
           may
           yet
           have
           so
           much
           wit
           as
           to
           make
           use
           of
           that
           Apology
           for
           his
           sedition
           ,
           (
           to
           wit
           ,
           colour
           of
           Religion
           )
           and
           plead
           it
           as
           legally
           as
           the
           most
           zealous
           professour
           ;
           and
           consequently
           ,
           if
           that
           will
           serve
           turne
           ,
           who
           ever
           shall
           but
           pretend
           to
           beleeve
           contrary
           to
           the
           Religion
           established
           in
           any
           Kingdome
           ,
           shall
           be
           
             ipso
             facto
          
           absolved
           from
           all
           bond
           of
           Allegiance
           in
           
             foro
             humano
             ,
          
           and
           if
           hee
           will
           adventure
           the
           hazard
           of
           the
           judgement
           to
           come
           ,
           shall
           have
           no
           restraint
           laid
           on
           him
           by
           any
           earthly
           Tribunall
           ;
           and
           so
           by
           this
           meanes
           already
           ,
           the
           grounds
           of
           the
           dissolution
           of
           any
           government
           are
           laid
           by
           this
           one
           unpolitick
           principle
           ,
           and
           the
           world
           given
           up
           to
           be
           ruled
           onely
           by
           the
           Religion
           (
           which
           is
           in
           effect
           ,
           the
           will
           )
           of
           every
           man
           ;
           whereas
           before
           ,
           there
           was
           a
           State
           as
           well
           as
           a
           Church
           ,
           Policy
           as
           well
           as
           Religion
           ,
           a
           power
           in
           the
           Magistrates
           hand
           ,
           besides
           that
           in
           every
           mans
           owne
           brest
           or
           conscience
           ;
           and
           yet
           more
           particularly
           ,
           a
           restraint
           for
           hypocrites
           ,
           as
           well
           as
           any
           else
           ,
           
             i.
             e.
          
           for
           pretenders
           of
           Religion
           ,
           who
           ,
           if
           this
           ground
           would
           hold
           ,
           were
           left
           unlimited
           .
           Where
           ,
           if
           it
           be
           interposed
           ,
           that
           such
           an
           one
           that
           fallaciously
           pretends
           Religion
           ,
           though
           by
           this
           disguise
           hee
           escape
           here
           ,
           yet
           shall
           surely
           pay
           for
           it
           hereafter
           ;
           and
           that
           that
           is
           sufficient
           ,
           because
           there
           is
           no
           other
           Court
           ,
           but
           of
           that
           searcher
           of
           hearts
           ,
           to
           which
           the
           hypocrite
           can
           be
           bound
           over
           :
           I
           answer
           ,
           that
           although
           that
           be
           true
           ,
           yet
           it
           is
           not
           sufficient
           ;
           because
           ,
           although
           there
           be
           a
           judgement
           to
           come
           for
           all
           crimes
           ,
           yet
           it
           is
           notwithstanding
           thought
           necessary
           to
           have
           present
           judicatures
           also
           ,
           not
           to
           leave
           all
           offenders
           to
           terrours
           at
           such
           a
           distance
           :
           and
           indeed
           ,
           for
           the
           continuance
           of
           the
           peace
           of
           Communities
           ,
           to
           provide
           some
           violent
           restraint
           at
           the
           present
           for
           those
           ,
           whom
           those
           greater
           but
           future
           deterrements
           cannot
           sufficiently
           work
           on
           .
           This
           every
           man
           knowes
           is
           the
           originall
           of
           humane
           Lawes
           ,
           yea
           ,
           and
           of
           Dominion
           it selfe
           ,
           a
           
             praevision
          
           that
           all
           men
           will
           not
           doe
           their
           duties
           for
           love
           or
           feare
           of
           God
           ,
           (
           it
           is
           apparent
           ,
           the
           Jewes
           would
           not
           under
           their
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           and
           therefore
           for
           good
           mens
           sakes
           ,
           and
           for
           peace
           sake
           ,
           and
           for
           the
           maintaining
           of
           Communities
           ,
           those
           superadditions
           have
           been
           thought
           necessary
           ,
           as
           some
           thornes
           in
           the
           hedge
           of
           Gods
           Law
           ,
           that
           may
           pierce
           the
           hands
           and
           sides
           of
           him
           that
           shall
           attempt
           to
           break
           over
           or
           thorough
           it
           .
           From
           whence
           the
           conclusion
           will
           be
           evident
           ,
           that
           the
           Rules
           for
           the
           preserving
           of
           government
           must
           be
           such
           as
           shall
           have
           force
           to
           restraine
           the
           Atheist
           or
           the
           Hypocrite
           ,
           as
           well
           as
           the
           good
           Christian
           (
           which
           sure
           will
           lesse
           need
           those
           restraints
           )
           or
           else
           they
           are
           utterly
           unsufficient
           to
           the
           attaining
           of
           their
           end
           ,
           
             i.
             e.
          
           to
           the
           preserving
           of
           government
           ,
           peace
           ,
           community
           ,
           or
           protecting
           any
           that
           lives
           under
           it
           :
           Which
           being
           supposed
           ,
           it
           will
           also
           follow
           ,
           that
           nothing
           must
           be
           indulged
           upon
           any
           colour
           of
           Religion
           ,
           (
           be
           his
           Religion
           never
           so
           true
           ,
           and
           himselfe
           never
           so
           sincere
           in
           it
           ;
           )
           which
           will
           open
           this
           gap
           or
           out-let
           to
           others
           ,
           that
           may
           make
           the
           ill
           use
           of
           it
           :
           For
           this
           will
           be
           utterly
           destructive
           of
           the
           end
           of
           government
           (
           which
           is
           ,
           that
           wee
           may
           lead
           a
           peaceable
           quiet
           life
           ,
           1
           
             Tim.
          
           2.
           2.
           
           )
           yea
           ,
           and
           of
           government
           it selfe
           .
        
         
         
           This
           argument
           being
           thus
           prosecuted
           and
           cleared
           ,
           might
           be
           sufficient
           to
           determine
           this
           whole
           businesse
           ,
           were
           it
           not
           for
           one
           rejoynder
           which
           is
           ordinarily
           made
           ,
           the
           force
           of
           which
           is
           taken
           from
           that
           supreme
           care
           that
           every
           man
           ought
           to
           have
           of
           his
           owne
           soule
           ,
           and
           consequently
           of
           the
           maintaining
           of
           his
           Religion
           ,
           on
           which
           (
           to
           abstract
           from
           all
           possible
           disputes
           concerning
           the
           particular
           truth
           of
           it
           ,
           he
           being
           perhaps
           not
           acute
           or
           artist
           enough
           to
           uphold
           it
           against
           all
           objecters
           )
           he
           is
           fully
           convinc't
           ,
           the
           health
           and
           salvation
           of
           that
           wholly
           depends
           .
           For
           the
           maintaining
           of
           which
           against
           all
           the
           humane
           power
           in
           the
           World
           ,
           if
           he
           may
           not
           take
           up
           Armes
           ,
           or
           doe
           any
           thing
           ,
           he
           cannot
           see
           what
           can
           be
           fit
           for
           him
           to
           fight
           for
           ,
           (
           nothing
           sure
           being
           more
           precious
           then
           that
           ;
           )
           or
           consequently
           ,
           why
           he
           may
           not
           take
           up
           that
           opinion
           of
           the
           Beyond-Sea-Anabaptists
           ,
           That
           it
           is
           not
           lawfull
           to
           fight
           at
           all
           :
           which
           if
           it
           should
           be
           yeelded
           to
           ,
           although
           for
           the
           present
           it
           would
           produce
           peace
           ,
           yet
           it
           would
           be
           little
           for
           the
           advantage
           of
           Magistrates
           in
           the
           issue
           .
           To
           this
           I
           shall
           answer
           ,
           by
           concession
           of
           these
           foure
           things
           :
           1.
           
           That
           Religion
           is
           to
           be
           every
           mans
           supreme
           care
           ,
           the
           prime
           Jewel
           in
           his
           Cabinet
           .
           2.
           
           That
           it
           cannot
           ,
           at
           least
           in
           humane
           consideration
           ,
           be
           expected
           that
           any
           man
           should
           be
           lesse
           carefull
           of
           his
           false
           Religion
           (
           if
           hee
           be
           really
           perswaded
           of
           the
           truth
           of
           it
           )
           then
           any
           other
           is
           of
           the
           true
           .
           Nay
           ,
           3.
           that
           if
           he
           doe
           not
           use
           any
           lawfull
           meanes
           to
           defend
           that
           false
           (
           whilest
           he
           is
           convinc't
           it
           is
           the
           true
           )
           Religion
           ,
           this
           is
           a
           sin
           of
           lukewarmnesse
           in
           him
           ;
           though
           indeed
           through
           prepossession
           not
           to
           open
           his
           eyes
           to
           greater
           light
           and
           revelation
           of
           the
           truth
           offered
           to
           him
           ,
           and
           perhaps
           through
           sluggishnesse
           not
           to
           seek
           that
           light
           ,
           be
           yet
           a
           farre
           greater
           sin
           in
           him
           .
           For
           though
           no
           man
           ought
           to
           defend
           the
           contrary
           to
           what
           he
           takes
           to
           be
           truth
           ,
           yet
           ought
           he
           to
           be
           most
           ready
           to
           deposite
           his
           errour
           ,
           not
           onely
           when
           it
           doth
           ,
           but
           also
           when
           it
           may
           appeare
           to
           him
           to
           be
           so
           ,
           and
           to
           seek
           to
           those
           helps
           that
           may
           be
           instrumentall
           to
           that
           end
           .
           4.
           
           That
           in
           some
           cases
           the
           use
           of
           Armes
           is
           not
           unlawfull
           .
           But
           then
           all
           this
           being
           thus
           granted
           ,
           and
           so
           in
           effect
           ,
           that
           all
           lawfull
           meanes
           may
           be
           used
           for
           the
           maintaining
           of
           Religion
           ,
           we
           must
           yet
           secondly
           deny
           the
           inference
           of
           the
           Objection
           ,
           upon
           this
           onely
           ground
           ,
           because
           though
           Armes
           may
           lawfully
           be
           used
           in
           some
           cases
           ,
           and
           Religion
           be
           maintained
           by
           all
           lawfull
           meanes
           ;
           yet
           Armes
           are
           not
           a
           lawfull
           meanes
           for
           this
           end
           ,
           and
           so
           may
           not
           be
           used
           in
           this
           case
           ;
           that
           is
           ,
           by
           Subjects
           against
           the
           lawfull
           Magistrate
           in
           case
           of
           Religion
           ,
           at
           least
           when
           some
           other
           Religion
           is
           by
           Law
           established
           in
           that
           Kingdome
           .
           Which
           Assertion
           I
           shall
           confirme
           onely
           by
           foure
           Arguments
           :
           1.
           
           Taken
           from
           the
           nature
           of
           Religion
           .
           2.
           
           From
           examples
           of
           Christ
           and
           Christians
           .
           3.
           
           From
           the
           very
           making
           of
           Christianity
           ,
           and
           particularly
           of
           the
           Protestant
           Doctrine
           .
           4.
           
           From
           the
           Constitution
           of
           this
           Kingdom
           ,
           which
           being
           subordinate
           to
           the
           other
           three
           ,
           may
           deserve
           consideration
           ,
           as
           farre
           as
           it
           agrees
           with
           them
           .
        
         
           1.
           
           From
           the
           nature
           of
           Religion
           ,
           which
           is
           an
           act
           of
           the
           soule
           ,
           which
           cannot
           be
           forced
           or
           constrained
           by
           outward
           violence
           ;
           and
           therefore
           ,
           't
           is
           apparent
           ,
           needs
           no
           outward
           defence
           for
           the
           maintaining
           of
           it
           ,
           much
           lesse
           invasion
           of
           others
           .
           A
           man
           may
           be
           as
           truly
           religious
           under
           all
           the
           tyranny
           and
           slavery
           in
           the
           world
           ,
           
           as
           in
           the
           most
           triumphant
           prosperous
           estate
           ?
           They
           that
           have
           power
           to
           kill
           the
           body
           ,
           are
           not
           able
           to
           commit
           them
           least
           rape
           upon
           the
           soule
           ;
           they
           may
           rob
           me
           of
           my
           life
           ,
           they
           cannot
           of
           my
           Religion
           ;
           the
           weakest
           creeple
           in
           the
           Hospitall
           may
           defie
           the
           whole
           Army
           of
           the
           Philistines
           in
           this
           matter
           .
           But
           you
           will
           ask
           ,
           Is
           not
           the
           outward
           profession
           and
           publike
           exercise
           of
           Religion
           some
           part
           of
           it
           ,
           and
           that
           to
           be
           thus
           maintained
           ,
           where
           any
           attempt
           to
           hinder
           it
           ?
           To
           which
           I
           answer
           ,
           That
           the
           first
           of
           these
           ,
           the
           outward
           Profession
           ,
           can
           no
           more
           be
           hindred
           then
           the
           former
           act
           of
           the
           soule
           ,
           but
           rather
           may
           be
           most
           illustrious
           in
           the
           time
           of
           depression
           .
           I
           may
           confesse
           Christ
           in
           the
           den
           of
           lyons
           ,
           in
           the
           furnace
           ,
           on
           the
           rack
           ,
           on
           the
           gridiron
           ,
           and
           when
           my
           tongue
           is
           cut
           out
           ,
           by
           patient
           ,
           constant
           suffering
           in
           that
           cause
           .
           Religion
           is
           not
           so
           truly
           professed
           by
           endeavouring
           to
           kill
           others
           ,
           as
           by
           being
           killed
           patiently
           our selves
           rather
           then
           we
           will
           renounce
           it
           .
           When
           I
           fight
           ,
           it
           may
           be
           malice
           ,
           revenge
           ,
           some
           hope
           of
           gaine
           (
           or
           impunity
           at
           least
           )
           by
           the
           present
           service
           ,
           any
           one
           of
           a
           hundred
           worldly
           interests
           ,
           that
           may
           help
           to
           whet
           my
           sword
           for
           me
           ;
           or
           most
           clearly
           ,
           a
           hope
           I
           may
           kill
           and
           not
           be
           killed
           :
           and
           so
           all
           this
           while
           here
           is
           no
           act
           of
           confession
           of
           Christ
           in
           thus
           venturing
           my
           life
           ,
           although
           I
           doe
           affirme
           I
           doe
           this
           for
           my
           Religion
           ;
           because
           ,
           though
           I
           so
           affirme
           ,
           men
           are
           not
           bound
           to
           beleeve
           me
           ,
           there
           being
           so
           much
           oddes
           against
           me
           ,
           that
           I
           doe
           it
           for
           some-what
           else
           .
           But
           when
           I
           say
           down
           my
           life
           patiently
           ,
           the
           sacrifice
           of
           my
           God
           ,
           resigne
           up
           all
           possible
           worldly
           interests
           for
           the
           retaining
           of
           my
           one
           spirituall
           trust
           ,
           this
           is
           to
           the
           eye
           of
           man
           a
           profession
           capable
           of
           no
           reasonable
           suspition
           of
           infincerity
           ;
           and
           indeed
           none
           so
           ,
           but
           this
           .
        
         
           As
           for
           the
           second
           ,
           the
           publike
           exercise
           of
           the
           true
           Religion
           ,
           it
           were
           by
           all
           men
           heartily
           to
           be
           wisht
           that
           it
           might
           be
           enjoyed
           at
           all
           times
           ,
           for
           the
           advancing
           of
           Gods
           glory
           ,
           increase
           of
           charity
           ,
           conversion
           of
           others
           ,
           &c.
           
           But
           if
           it
           may
           not
           be
           had
           by
           the
           use
           of
           lawfull
           meanes
           ,
           it
           will
           not
           be
           required
           of
           us
           by
           God
           ,
           without
           whose
           speciall
           providence
           it
           is
           not
           ,
           that
           hee
           permitteth
           us
           to
           be
           forbidden
           that
           exercise
           .
           Till
           the
           same
           providence
           be
           pleased
           to
           remove
           such
           hinderance
           ,
           and
           open
           to
           us
           a
           lawfull
           way
           of
           obtaining
           it
           ,
           the
           primitive
           Christians
           secret
           meetings
           will
           first
           be
           imitable
           to
           us
           ;
           and
           if
           those
           be
           obstructed
           also
           ,
           their
           folitudes
           next
           .
           And
           however
           ,
           that
           designe
           of
           obtaining
           free
           exercise
           of
           our
           Religion
           ,
           will
           never
           make
           any
           practice
           lawfull
           to
           be
           used
           in
           order
           to
           that
           ,
           that
           before
           was
           utterly
           unlawfull
           .
        
         
           But
           are
           we
           not
           to
           take
           care
           of
           our
           children
           and
           posterity
           ,
           as
           well
           as
           of
           our selves
           ?
           If
           our
           Religion
           be
           now
           supprest
           ,
           our
           poore
           children
           and
           progeny
           to
           the
           end
           of
           the
           world
           may
           in
           all
           probability
           be
           kept
           in
           blindnesse
           and
           ignorance
           ,
           and
           so
           left
           to
           the
           place
           of
           darknesse
           irrecoverably
           .
           This
           objection
           sounds
           somewhat
           pathetically
           ,
           and
           is
           apt
           to
           affect
           our
           bowels
           ,
           more
           then
           our
           reason
           ;
           moves
           our
           compassion
           first
           ,
           and
           thorow
           those
           spectacles
           is
           then
           represented
           with
           improvement
           to
           our
           judgement
           .
           But
           for
           answer
           to
           it
           ,
           though
           the
           Doctrine
           of
           Election
           of
           particular
           men
           ,
           as
           well
           and
           as
           absolutely
           to
           the
           meanes
           as
           to
           the
           end
           ,
           might
           be
           to
           him
           that
           acknowledges
           it
           a
           sufficient
           amulet
           against
           this
           feare
           ,
           and
           so
           no
           need
           of
           that
           their
           jealous
           care
           for
           their
           posterity
           ,
           any
           farther
           then
           it
           is
           in
           
           their
           power
           to
           contribute
           toward
           them
           (
           which
           sure
           is
           no
           more
           then
           to
           doe
           what
           is
           lawfull
           for
           them
           to
           doe
           ;
           )
           yet
           the
           answer
           will
           be
           more
           satisfactory
           to
           all
           that
           acknowledge
           Gods
           providence
           ,
           however
           opinionated
           concerning
           decrees
           ,
           that
           whosoever
           considers
           himselfe
           as
           a
           man
           ,
           much
           more
           as
           a
           father
           of
           a
           posterity
           ,
           must
           have
           many
           things
           to
           trust
           God
           with
           ,
           and
           onely
           God
           ;
           and
           among
           those
           nothing
           more
           ,
           then
           the
           future
           estate
           of
           those
           which
           are
           come
           from
           him
           .
           Yet
           ,
           if
           he
           be
           importunate
           and
           still
           unsatisfied
           ,
           unlesse
           he
           himselfe
           contribute
           somewhat
           to
           the
           securing
           of
           his
           posterity
           in
           this
           matter
           ,
           let
           me
           tell
           him
           ,
           There
           is
           nothing
           (
           after
           his
           prayers
           to
           God
           ,
           and
           paternall
           blessing
           on
           them
           )
           so
           likely
           to
           entaile
           his
           Religion
           upon
           them
           ,
           as
           his
           sealing
           it
           by
           his
           sufferings
           .
           This
           sure
           will
           be
           a
           more
           probable
           way
           to
           recommend
           his
           Religion
           to
           them
           ,
           (
           when
           they
           shall
           heare
           ,
           and
           be
           assured
           by
           that
           testimony
           ,
           that
           their
           fathers
           thus
           hoped
           in
           God
           )
           then
           that
           other
           so
           distant
           ,
           that
           they
           died
           in
           a
           rebellion
           against
           the
           King
           ;
           or
           ,
           that
           this
           Religion
           had
           been
           in
           their
           time
           turned
           out
           of
           the
           Land
           ,
           had
           not
           they
           done
           something
           so
           unlawfull
           to
           protect
           it
           .
           Besides
           ,
           the
           greatest
           prejudice
           which
           but
           posterity
           (
           of
           which
           wee
           pretend
           such
           care
           )
           can
           suffer
           by
           my
           non-resistance
           ,
           is
           onely
           to
           be
           brought
           up
           in
           a
           contrary
           Religion
           ,
           to
           heare
           that
           way
           first
           ,
           but
           sure
           not
           to
           have
           their
           eares
           deafed
           against
           all
           others
           when
           they
           shall
           be
           represented
           ,
           nor
           to
           bring
           the
           guilt
           of
           non-representation
           upon
           them
           if
           they
           be
           not
           .
           And
           if
           I
           bring
           forth
           reasonable
           creatures
           ,
           I
           hope
           they
           will
           ,
           by
           the
           grace
           of
           God
           ,
           make
           use
           of
           the
           reason
           and
           his
           grace
           ,
           to
           find
           out
           that
           truth
           that
           their
           soules
           are
           so
           much
           concerned
           in
           :
           and
           if
           (
           through
           no
           default
           personall
           of
           theirs
           )
           they
           should
           misse
           of
           it
           ,
           I
           hope
           the
           invinciblenesse
           of
           their
           ignorance
           ,
           and
           their
           sincere
           repentance
           for
           all
           their
           sinnes
           and
           errours
           knowne
           and
           unknowne
           ,
           and
           their
           readinesse
           to
           receive
           the
           truth
           ,
           if
           it
           were
           or
           might
           be
           represented
           to
           them
           ,
           would
           be
           antidote
           sufficient
           ,
           by
           Gods
           mercy
           in
           Christ
           ,
           to
           preserve
           them
           from
           that
           poyson
           ,
           so
           they
           were
           carefull
           according
           to
           their
           means
           of
           knowledge
           to
           escape
           all
           other
           dangers
           .
           And
           all
           this
           upon
           supposition
           ,
           but
           not
           concession
           ,
           that
           the
           Religion
           of
           him
           that
           would
           fight
           for
           it
           ,
           were
           the
           truth
           and
           only
           truth
           ;
           whereas
           indeed
           ,
           there
           is
           not
           a
           more
           suspitious
           mark
           of
           a
           false
           Religion
           ,
           then
           that
           it
           is
           faine
           to
           propagate
           it selfe
           by
           violence
           :
           The
           Turks
           and
           Papists
           being
           the
           onely
           notable
           examples
           hitherto
           of
           that
           practice
           ;
           till
           some
           others
           ,
           directly
           upon
           Popish
           principles
           a
           little
           varied
           in
           the
           application
           ,
           have
           falne
           upon
           the
           same
           conclusion
           .
        
         
           Now
           secondly
           for
           the
           examples
           of
           Christ
           and
           Christians
           ,
           but
           first
           of
           Christ
           :
           His
           example
           (
           as
           to
           this
           purpose
           )
           is
           evident
           in
           three
           passages
           (
           besides
           that
           grand
           transcendent
           copy
           ,
           proposed
           from
           the
           aggregate
           of
           all
           his
           life
           and
           death
           ,
           
             Mat.
             11.
             29.
             
             Learn
             of
             me
             ;
             for
             I
             am
             meek
             and
             lowly
             .
             )
          
           The
           first
           is
           ,
           
             Luk.
          
           9.
           54.
           
           The
           inhabitants
           of
           a
           Samaritan
           village
           would
           not
           receive
           Christ
           ,
           
             vers.
          
           53.
           upon
           that
           ,
           
             James
          
           and
           
             John
          
           remembring
           what
           
             Elias
          
           had
           done
           in
           the
           like
           kind
           ,
           1
           
             King.
          
           18.
           and
           2
           
             King.
          
           1.
           ask't
           his
           judgement
           of
           it
           ,
           whether
           he
           ,
           would
           be
           pleased
           that
           they
           should
           command
           fire
           to
           come
           down
           from
           heaven
           and
           consume
           them
           ,
           as
           
             Elias
          
           did
           ,
           that
           is
           ,
           in
           effect
           ,
           whether
           they
           should
           not
           doe
           well
           to
           use
           whatever
           power
           
           they
           had
           (
           and
           be
           confident
           that
           God
           would
           assist
           them
           in
           it
           )
           to
           the
           destroying
           of
           those
           who-ever
           they
           were
           (
           and
           yet
           that
           they
           were
           not
           their
           Magistrates
           it
           is
           cleare
           )
           which
           affronted
           them
           in
           the
           exercise
           of
           their
           Religion
           ,
           or
           indeed
           ,
           which
           would
           not
           receive
           Christ
           .
           To
           this
           Christ
           answers
           sternly
           ,
           the
           words
           are
           emphaticall
           ,
           he
           turned
           (
           as
           to
           
             Peter
          
           when
           he
           gave
           him
           that
           check
           ,
           
             Mat.
          
           16.
           23.
           
           )
           and
           rebuked
           them
           ,
           and
           said
           ,
           
             Ye
             know
             not
             what
             manner
             of
             spirit
             you
             are
             of
             :
          
           that
           is
           ,
           
             Elias
          
           was
           a
           Zelot
           ,
           1
           
             Mac.
          
           2.
           58.
           
           (
           the
           full
           importance
           of
           which
           will
           belong
           
           to
           another
           disquisition
           )
           
             &
             jure
             zelotarum
             ,
          
           might
           doe
           somewhat
           against
           
             Baals
          
           Prophets
           ,
           which
           will
           not
           agree
           with
           that
           distant
           calling
           or
           profession
           of
           a
           Disciple
           of
           Christ
           ,
           or
           Christian
           ;
           they
           are
           mistaken
           if
           they
           think
           they
           may
           doe
           as
           
             Elias
          
           did
           .
           From
           whence
           ,
           by
           the
           way
           ,
           is
           a
           prohibition
           fully
           legall
           put
           in
           against
           all
           examples
           of
           the
           Old
           Testament
           ,
           (
           if
           any
           such
           there
           were
           )
           from
           being
           pleadable
           amongst
           Christians
           ,
           upon
           this
           ground
           of
           
             Josephus
          
           his
           observing
           ,
           that
           the
           Jewes
           were
           governed
           by
           a
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           God
           being
           as
           it
           were
           their
           King
           on
           earth
           for
           a
           long
           time
           ,
           presiding
           immediately
           ,
           and
           interposing
           by
           his
           Oracle
           ,
           and
           other
           particular
           directions
           ,
           as
           well
           as
           standing
           Law
           ,
           as
           in
           that
           case
           of
           
             Phinees
          
           and
           
             Elias
             ,
             &c.
             
          
           By
           which
           those
           acts
           of
           theirs
           ,
           though
           authorized
           by
           no
           setled
           or
           ordinary
           Law
           ,
           were
           yet
           as
           legall
           as
           what-ever
           in
           any
           other
           Common-wealth
           were
           done
           by
           authority
           legally
           descending
           from
           the
           supreme
           Magistrate
           .
           Which
           whosoever
           shall
           now
           apply
           to
           Christians
           ,
           besides
           that
           he
           professes
           himselfe
           an
           asserter
           of
           Enthusiasmes
           ,
           will
           meet
           with
           Christs
           check
           to
           the
           Boanerges
           ,
           
             You
             know
             not
             what
             spirit
             you
             are
             of
             :
          
           I
           have
           not
           authorized
           you
           to
           pretend
           to
           the
           Spirit
           of
           
             Elias
             ,
          
           or
           to
           doe
           what
           a
           Zelot
           among
           the
           Jewes
           might
           doe
           .
        
         
           The
           second
           exemplary
           passage
           to
           this
           purpose
           in
           the
           story
           of
           Christ
           is
           ,
           
             Mat.
          
           26.
           51.
           when
           Christ
           was
           apprehended
           by
           those
           tumultuous
           persons
           ,
           at
           the
           best
           but
           servants
           of
           the
           chiefe
           Priests
           and
           Elders
           (
           not
           againe
           by
           any
           power
           of
           lawfull
           Magistrate
           )
           
             Peter
          
           drew
           the
           sword
           ,
           and
           smote
           off
           one
           of
           those
           servants
           ears
           ;
           upon
           that
           ,
           Christs
           Answer
           is
           the
           thing
           to
           be
           observed
           ,
           
             vers.
          
           52.
           
           Then
           said
           Jesus
           unto
           him
           ,
           
             Put
             up
             again
             thy
             sword
             into
             his
             place
             ,
             for
             all
             they
             that
             take
             the
             sword
             ,
             shall
             perish
             with
             the
             sword
             :
          
           The
           speech
           particular
           to
           
             Peter
             ,
          
           a
           prime
           Disciple
           or
           Christian
           ,
           that
           he
           having
           drawn
           the
           sword
           in
           defence
           of
           Christ
           ,
           and
           in
           him
           of
           Christianity
           it selfe
           ,
           (
           a
           more
           justifiable
           course
           then
           ever
           any
           man
           since
           undertook
           under
           the
           colour
           of
           Religion
           )
           must
           put
           it
           up
           again
           ;
           but
           the
           reason
           added
           ,
           of
           an
           unlimited
           universall
           obligingnesse
           to
           all
           Christians
           ;
           
             For
             all
             they
             that
             take
             the
             sword
          
           (
           as
           
             Peter
          
           did
           ,
           in
           defence
           of
           Christ
           ,
           &c.
           or
           else
           the
           citation
           had
           not
           been
           pertinent
           to
           him
           )
           
             shall
             perish
             by
             the
             sword
             .
          
           And
           the
           two
           parallel
           places
           which
           are
           noted
           in
           the
           margent
           of
           our
           English
           Bibles
           ,
           are
           somewhat
           considerable
           ;
           the
           first
           ,
           
             Gen.
          
           9.
           6.
           where
           that
           Law
           was
           given
           to
           the
           sons
           of
           
             Noah
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           concerning
           the
           effusion
           of
           bloud
           ,
           which
           sure
           was
           not
           any
           prohibition
           to
           legall
           ,
           though
           capitall
           punishments
           of
           Malefactors
           ,
           (
           but
           rather
           the
           investing
           the
           Magistrate
           with
           that
           power
           of
           the
           sword
           )
           and
           yet
           is
           by
           Christ
           urged
           as
           a
           prohibition
           to
           Saint
           
             Peter
             ;
          
           signifying
           ,
           that
           effusion
           of
           bloud
           by
           him
           in
           that
           case
           to
           be
           utterly
           illegall
           ,
           and
           against
           the
           intention
           of
           that
           old
           Law
           ,
           not
           
           abrogated
           (
           it
           seemeth
           )
           by
           Christ
           .
           The
           other
           parallel
           place
           is
           
             Revel.
          
           13.
           10.
           where
           immediately
           upon
           the
           repeating
           of
           those
           words
           ,
           
             He
             that
             killeth
             with
             the
             sword
             ,
             shall
             be
             killed
             with
             the
             sword
             ,
          
           is
           subjoyned
           ,
           
             Here
             is
             the
             patience
             and
             faith
             of
             the
             Saints
             .
             i.
             e.
          
           Christian
           Martyrs
           ,
           
             vers.
          
           7.
           whose
           faith
           it
           seems
           and
           patience
           must
           goe
           together
           ;
           which
           sure
           is
           most
           irreconcileable
           with
           forcible
           resistance
           .
           
             *
          
        
         
           The
           third
           exemplary
           passage
           of
           Christ
           was
           in
           his
           suffering
           ,
           wherein
           many
           particular
           circumstances
           might
           be
           observed
           ,
           especially
           his
           answer
           to
           
             Pilate
             ,
             John
          
           19.
           11.
           in
           acknowledgement
           of
           his
           legall
           power
           given
           him
           from
           above
           .
           But
           all
           that
           I
           shall
           observe
           is
           onely
           in
           the
           generall
           ,
           That
           hee
           that
           had
           so
           many
           legions
           of
           Angels
           ,
           certainly
           sufficient
           to
           defend
           him
           and
           invade
           his
           enemies
           ,
           (
           whatsoever
           will
           be
           thought
           of
           the
           Christians
           strength
           in
           
             Tertullians
          
           time
           to
           have
           done
           so
           too
           ,
           of
           which
           more
           anon
           )
           did
           yet
           without
           the
           least
           resistance
           give
           himselfe
           up
           to
           suffer
           death
           .
           And
           if
           it
           should
           be
           objected
           ,
           that
           this
           was
           to
           accomplish
           what
           God
           hath
           decreed
           
             (
             ought
             not
             Christ
             to
             suffer
             these
             things
             ,
          
           and
           
             thus
             it
             is
             written
             ,
          
           and
           
             thus
             it
             behoved
             Christ
             to
             suffer
             )
          
           and
           in
           obedience
           to
           that
           decree
           ,
           not
           as
           matter
           of
           example
           to
           us
           ,
           or
           of
           intimation
           ,
           that
           it
           had
           not
           been
           lawfull
           for
           him
           to
           have
           done
           otherwise
           .
           To
           this
           I
           answer
           ,
           That
           as
           Christ
           was
           decreed
           to
           that
           death
           ,
           and
           non-resistance
           ,
           so
           are
           Christians
           (
           if
           Saint
           
             Paul
          
           may
           be
           beleeved
           )
           predestinated
           to
           be
           conformed
           to
           the
           image
           of
           his
           Son
           ,
           
             Rom.
          
           8.
           that
           is
           ,
           to
           that
           pattern
           of
           his
           in
           suffering
           ,
           not
           fighting
           for
           Religion
           :
           and
           that
           revelation
           of
           Gods
           will
           in
           that
           decree
           being
           supposed
           ,
           it
           will
           follow
           ,
           That
           though
           Christ
           might
           have
           lawfully
           done
           otherwise
           ,
           yet
           wee
           Christians
           now
           may
           not
           ,
           especially
           being
           commanded
           to
           learne
           of
           him
           particularly
           his
           meeknesse
           ;
           
             i.
             e.
          
           especially
           that
           Lamb-like
           quality
           of
           the
           Lamb
           of
           God
           in
           his
           sufferings
           ,
           
             Isai.
          
           53.
           7.
           
           So
           much
           for
           the
           examples
           of
           Christ
           .
        
         
           Now
           for
           the
           like
           of
           Christians
           ;
           it
           will
           be
           needlesse
           to
           mention
           any
           other
           then
           those
           of
           whom
           
             Tertullian
          
           and
           Saint
           
             Cyprian
          
           spake
           ,
           being
           so
           perfectly
           home
           to
           that
           purpose
           ,
           
             Tertul.
             in
             Apol
             c.
          
           37.
           and
           his
           book
           ,
           
             Ad
             Scapulam
             ,
          
           wholly
           to
           this
           purpose
           :
           and
           Saint
           
             Cyprian
          
           in
           his
           book
           against
           
             Demetrianus
             ,
          
           &c.
           
           The
           summe
           of
           which
           is
           this
           ,
           That
           the
           Christians
           of
           that
           age
           had
           strength
           sufficient
           ,
           either
           to
           have
           resisted
           ,
           or
           avenged
           themselves
           upon
           their
           heathen
           persecuting
           Governours
           ;
           but
           in
           obedience
           to
           the
           Lawes
           of
           Christ
           ,
           chose
           rather
           to
           die
           ,
           then
           doe
           so
           .
           The
           severall
           testimonies
           (
           of
           which
           this
           is
           the
           Abstract
           )
           being
           so
           fully
           produced
           by
           many
           ,
           and
           known
           by
           all
           ,
           it
           will
           be
           more
           to
           purpose
           to
           vindicate
           them
           from
           all
           exceptions
           ,
           and
           intercept
           all
           evasions
           ,
           which
           the
           wit
           of
           this
           last
           yeare
           (
           beyond
           all
           that
           any
           former
           age
           pretended
           to
           )
           hath
           invented
           to
           evacuate
           those
           testimonies
           ;
           witnesse
           
             Goodwins
             Anticavalierisme
             ,
             p.
             23.
             &c.
          
           And
           this
           I
           shall
           take
           leave
           to
           doe
           at
           large
           ,
           because
           it
           is
           said
           ,
           many
           have
           been
           satisfied
           in
           the
           lawfulnesse
           of
           their
           present
           course
           ,
           by
           those
           Answers
           and
           Objections
           which
           that
           book
           hath
           helpt
           them
           to
           .
        
         
           1.
           
           It
           is
           objected
           ,
           
             The
             father
          
           (
           Tertullian
           )
           
             might
             easily
             be
             mistaken
             ,
             in
             making
             the
             estimate
             of
             the
             strength
             of
             Christians
             ,
             in
             comparison
             of
             the
             strength
             of
             them
             that
             were
             to
             oppose
             them
             .
          
           This
           is
           in
           civill
           termes
           ,
           to
           say
           ,
           
             Tertullian
          
           wrote
           hee
           
           knew
           not
           what
           ;
           or
           at
           the
           softest
           ,
           Hee
           might
           be
           ignorant
           of
           what
           he
           affirmeth
           he
           knew
           ;
           and
           I
           am
           confident
           ,
           was
           more
           likely
           to
           know
           ,
           living
           then
           ,
           then
           the
           Objecter
           now
           ,
           seeing
           or
           conjecturing
           at
           the
           distance
           of
           so
           many
           hundred
           years
           ;
           who
           hath
           not
           the
           least
           authority
           (
           which
           must
           be
           the
           Judge
           in
           matter
           of
           fact
           )
           on
           his
           side
           ,
           against
           so
           distinct
           and
           cleare
           affirmation
           ,
           not
           onely
           of
           
             Tertullian
          
           in
           severall
           places
           (
           and
           that
           in
           an
           Apologie
           against
           the
           Gentiles
           ,
           who
           could
           and
           would
           certainly
           have
           tript
           him
           in
           so
           manifest
           a
           falshood
           ,
           if
           it
           had
           been
           such
           ;
           and
           though
           the
           negative
           Argument
           be
           not
           fully
           convincing
           ,
           that
           they
           did
           not
           thus
           trip
           him
           ,
           because
           we
           doe
           not
           heare
           or
           read
           they
           did
           ,
           yet
           will
           this
           be
           of
           as
           much
           force
           as
           any
           he
           hath
           to
           the
           contrary
           :
           This
           certainly
           ,
           the
           writing
           it
           to
           the
           Gentiles
           ,
           will
           be
           able
           to
           conclude
           ,
           that
           
             Tertullian
          
           had
           been
           very
           imprudent
           and
           treacherous
           to
           his
           owne
           cause
           ,
           to
           have
           affirmed
           a
           thing
           in
           defence
           of
           it
           ,
           which
           his
           adversaries
           could
           so
           manifestly
           have
           proved
           a
           falsity
           ,
           if
           it
           were
           not
           so
           as
           hee
           affirmed
           )
           but
           of
           
             Cyprian
          
           also
           ,
           who
           lived
           about
           the
           same
           time
           ;
           and
           no
           Writer
           of
           that
           age
           or
           since
           produced
           (
           I
           doubt
           not
           but
           I
           may
           say
           ,
           producible
           )
           to
           the
           contrary
           .
        
         
           Of
           the
           proofes
           that
           are
           offered
           to
           make
           it
           appeare
           possible
           and
           probable
           ,
           that
           
             Tertullian
          
           should
           be
           so
           mistaken
           ,
           the
           first
           is
           ,
           
             Because
             this
             was
             no
             point
             of
             faith
             ,
             &c.
             and
             therefore
             a
             devout
             father
             might
             fall
             under
             a
             misprision
             herein
             .
          
           I
           grant
           he
           might
           ,
           but
           that
           doth
           not
           prove
           he
           did
           ;
           no
           nor
           that
           it
           is
           probable
           he
           should
           be
           a
           more
           incompetent
           judge
           in
           such
           a
           matter
           ,
           then
           hee
           that
           now
           undertakes
           to
           controll
           him
           :
           Nay
           sure
           ,
           lesse
           reason
           is
           there
           to
           deny
           the
           authority
           of
           the
           Ancients
           in
           matters
           of
           fact
           (
           which
           if
           they
           were
           not
           evident
           to
           them
           ,
           must
           needs
           be
           much
           lesse
           evident
           to
           us
           ,
           who
           have
           no
           means
           to
           know
           any
           thing
           of
           them
           but
           their
           relations
           ,
           nor
           cause
           to
           suspect
           such
           relations
           ,
           but
           either
           by
           some
           impossibility
           in
           the
           things
           themselves
           ,
           which
           is
           not
           here
           pretended
           ,
           or
           by
           some
           other
           as
           authentick
           relation
           contradicting
           it
           ,
           which
           is
           as
           little
           pretended
           )
           then
           of
           faith
           ,
           the
           ground
           of
           which
           being
           onely
           the
           written
           word
           of
           God
           ,
           is
           common
           with
           them
           to
           us
           ;
           and
           therefore
           may
           enable
           us
           to
           judge
           ,
           whether
           that
           which
           they
           affirme
           to
           be
           matter
           of
           faith
           ,
           be
           so
           indeed
           ,
           to
           be
           found
           really
           in
           that
           sacred
           Writ
           ,
           from
           whence
           they
           pretend
           to
           fetch
           it
           .
        
         
           And
           whereas
           it
           is
           farther
           added
           ,
           
             That
             no
             rule
             of
             charity
             or
             reason
             binds
             us
             to
             beleeve
             another
             ,
             in
             any
             thing
             which
             belongs
             to
             the
             art
             or
             profession
             of
             another
             ,
             and
             wherein
             himselfe
             is
             little
             versed
             or
             exercised
             :
          
           I
           answer
           ,
           that
           this
           saying
           ,
           thus
           applied
           ,
           will
           take
           away
           ,
           the
           authority
           of
           a
           very
           great
           part
           of
           those
           Histories
           which
           no body
           yet
           hath
           questioned
           .
           If
           it
           were
           spoken
           of
           Doctrines
           ,
           it
           might
           hold
           ,
           and
           sure
           to
           that
           belongs
           the
           axiome
           quoted
           ,
           
             Unicuique
             in
             arte
             suâ
             credendum
             est
             ;
          
           but
           in
           narrations
           it
           is
           the
           unreasonablest
           thing
           in
           the
           world
           ,
           to
           require
           the
           Narrator
           to
           be
           of
           that
           profession
           of
           which
           hee
           relates
           the
           fact
           ;
           for
           then
           no
           man
           must
           adventure
           to
           write
           a
           Kings
           life
           but
           a
           King
           :
           and
           if
           Mr.
           
           
             M.
          
           Mr.
           
             A.
          
           or
           Mr.
           
             S.
          
           being
           Ministers
           of
           the
           word
           ,
           shall
           write
           their
           letters
           concerning
           the
           Parliaments
           victory
           at
           
             Keinton
             ,
          
           and
           relate
           the
           number
           of
           the
           slaine
           on
           that
           side
           ,
           so
           farre
           inferiour
           to
           those
           on
           the
           Kings
           ,
           we
           must
           now
           upon
           this
           admonition
           
           retract
           that
           beliefe
           we
           then
           allowed
           them
           ,
           and
           begin
           now
           (
           though
           too
           late
           )
           to
           question
           whether
           it
           were
           indeed
           a
           victory
           or
           no
           ,
           which
           caused
           such
           solemne
           thanksgiving
           in
           this
           City
           .
           But
           then
           secondly
           ,
           why
           this
           Relation
           should
           so
           wholly
           
             belong
             to
             the
             profession
             of
             another
             ,
             i.
             e.
          
           not
           to
           
             Tertullians
             ,
          
           I
           cannot
           yet
           discerne
           :
           For
           the
           maine
           of
           
             Tertullian's
          
           testimony
           was
           ,
           That
           the
           Christians
           chose
           rather
           to
           suffer
           then
           to
           resist
           ,
           though
           they
           were
           able
           ;
           because
           Christian
           Religion
           taught
           the
           one
           ,
           and
           forbad
           the
           other
           :
           And
           this
           sure
           was
           not
           without
           the
           sphere
           of
           the
           Divine
           .
           But
           for
           their
           strength
           to
           resist
           ,
           depending
           on
           the
           number
           of
           Christians
           ,
           not
           as
           even
           ballancing
           the
           Heathens
           in
           the
           Empire
           ,
           but
           as
           very
           considerable
           ,
           and
           able
           to
           raise
           an
           Army
           ,
           if
           they
           would
           make
           head
           ,
           I
           doubt
           not
           but
           
             Tertullian
             ,
          
           a
           Presbyter
           ,
           that
           now
           laboured
           in
           converting
           and
           confirming
           Christians
           ,
           and
           was
           not
           alwayes
           in
           his
           study
           ,
           nay
           ,
           who
           had
           lately
           been
           a
           Lawyer
           ,
           and
           so
           not
           unacquainted
           with
           the
           Publike
           ,
           might
           know
           and
           relate
           with
           farre
           better
           authority
           ,
           then
           any
           who
           hath
           dared
           now
           to
           contradict
           him
           .
           For
           ,
           for
           the
           art
           of
           
             ballancing
             the
             power
             of
             parties
             in
             a
             Kingdome
             ,
             and
             grounds
             of
             precise
             determination
             of
             such
             differences
             ,
          
           (
           which
           as
           the
           Objecter
           denies
           
             Tertullian
             ,
          
           so
           he
           is
           unwilling
           to
           yeeld
           to
           the
           States-man
           himselfe
           )
           you
           shall
           see
           anon
           that
           we
           have
           no
           need
           to
           make
           
             Tertullian
          
           Master
           of
           it
           ,
           his
           relation
           will
           stand
           unmoved
           without
           it
           .
        
         
           The
           second
           proofe
           to
           blast
           
             Tertullians
          
           Relation
           ,
           is
           the
           ordinary
           one
           in
           fashion
           now-a-dayes
           ;
           if
           any
           man
           differs
           in
           opinion
           from
           us
           ,
           presently
           to
           examine
           his
           whole
           life
           ,
           and
           if
           ever
           hee
           did
           or
           spake
           any
           thing
           unjustifiable
           ,
           lay
           that
           vehemently
           to
           his
           charge
           ,
           and
           by
           that
           defame
           him
           ,
           and
           then
           we
           may
           spare
           the
           pains
           of
           answering
           his
           reasons
           ,
           disproving
           his
           assertion
           ;
           he
           once
           lyed
           or
           sinned
           ,
           and
           therefore
           it
           is
           ridiculous
           to
           expect
           any
           truth
           from
           him
           .
           The
           Argument
           is
           this
           ,
           He
           might
           
             mistake
             and
             miscarry
          
           in
           this
           ,
           for
           
             not
             long
             after
             he
             miscarried
             so
             grievously
             ,
             as
             to
             turne
          
           Montanist
           ,
           
             who
             called
             himselfe
             the
             Holy
             Ghost
             ,
             &c.
             
          
           Just
           as
           if
           I
           should
           resolve
           to
           beleeve
           no
           relation
           of
           any
           Minister
           (
           present
           in
           either
           of
           the
           Armies
           )
           of
           the
           strength
           of
           that
           Army
           ,
           untill
           I
           had
           examined
           ,
           and
           were
           assured
           that
           hee
           were
           not
           a
           
             Chiliast
             ,
          
           an
           
             Arrian
             ,
          
           nor
           guilty
           of
           any
           others
           Heresie
           condemned
           by
           the
           Church
           :
           Yea
           and
           more
           ,
           till
           I
           had
           some
           degree
           of
           assurance
           that
           hee
           would
           never
           be
           such
           .
           Or
           ,
           as
           if
           I
           should
           resolve
           this
           man
           knew
           no
           Logick
           ,
           because
           in
           this
           period
           he
           offends
           so
           much
           against
           Grammar
           in
           these
           words
           ,
           [
           to
           turn
           
             Montanist
             ,
          
           who
           called
           himselfe
           the
           Holy
           Ghost
           ;
           ]
           where
           the
           Relative
           [
           who
           ]
           hath
           certainly
           no
           Antecedent
           ;
           
             Tertullian
          
           cannot
           ,
           for
           hee
           called
           not
           himselfe
           the
           Holy
           Ghost
           ,
           but
           onely
           used
           that
           stile
           so
           ordinary
           now-a-dayes
           
             [
             nos
             spirituales
             ,
             ]
          
           and
           all
           others
           
             [
             animales
             psychici
             ;
             ]
          
           and
           
             Montanist
          
           cannot
           ,
           unlesse
           as
           once
           
             Areopagi
          
           signified
           the
           
             Areopagites
             ,
          
           so
           now
           by
           way
           of
           compensation
           ,
           
             Montanist
          
           must
           passe
           for
           
             Montanas
             ;
          
           for
           he
           it
           was
           that
           called
           himselfe
           the
           Holy
           Ghost
           ,
           not
           all
           or
           any
           of
           his
           followers
           .
           This
           way
           of
           concluding
           ,
           from
           a
           slip
           in
           Grammar
           ,
           an
           ignorance
           in
           Logick
           ,
           (
           especially
           being
           backt
           with
           the
           suffrage
           of
           so
           many
           unconcluding
           Arguments
           )
           will
           be
           as
           faire
           Logicall
           proceeding
           ,
           as
           to
           inferre
           ,
           because
           
             Tertullian
          
           afterward
           turned
           
             Montanist
             ,
          
           therefore
           
           then
           he
           spake
           hee
           knew
           not
           what
           .
           But
           then
           Saint
           
             Cyprian
          
           was
           no
           
             Montanist
             ,
          
           and
           yet
           he
           affirmed
           the
           same
           that
           
             Tertullian
          
           doth
           ,
           
             contra
             Demetrian
             :
          
           As
           for
           the
           
             approving
             of
             dreames
             and
             furious
             phantasies
             for
             true
             prophesies
             ,
          
           (
           which
           is
           added
           to
           be
           revenged
           on
           
             Tertullian
             ,
          
           for
           contradicting
           this
           Objecter
           )
           I
           confesse
           I
           excuse
           not
           him
           ,
           but
           wish
           we
           might
           learne
           any
           thing
           of
           him
           ,
           rather
           then
           that
           .
           But
           I
           hope
           the
           narration
           we
           have
           now
           in
           hand
           ,
           was
           neither
           
             Maximilla's
          
           nor
           
             Prisca's
          
           
             dreames
             :
          
           If
           it
           was
           a
           
             phantasie
             ,
          
           it
           was
           quite
           contrary
           to
           a
           
             furious
          
           one
           .
           And
           for
           the
           close
           of
           this
           Argument
           ,
           wherein
           
             the
             warning
             is
             given
             as
             it
             were
             from
             heaven
             ,
             how
             unsafe
             and
             dangerous
             it
             is
             to
             build
             on
             the
             authority
             of
             men
             ,
          
           as
           I
           desire
           the
           Reader
           may
           take
           it
           home
           with
           him
           ,
           and
           from
           thence
           resolve
           to
           beleeve
           no
           longer
           any
           thing
           upon
           this
           Objecters
           authority
           ,
           so
           denudate
           of
           all
           reason
           ;
           so
           I
           doe
           not
           yet
           see
           ,
           why
           hee
           that
           once
           erred
           ,
           must
           never
           be
           allowed
           to
           speak
           truth
           ;
           the
           making
           of
           true
           narrations
           being
           compatible
           with
           the
           greatest
           heresie
           in
           the
           world
           .
        
         
           The
           third
           Argument
           against
           
             Tertullian's
          
           testimony
           ,
           is
           an
           observation
           of
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           that
           
             there
             is
             a
             pronenesse
             of
             inclination
             in
             much
             devotion
             ,
             in
             persons
             devoutly
             given
             ,
             to
             over-value
             the
             workes
             and
             piety
             of
             other
             men
             .
          
           To
           which
           my
           onely
           Answer
           shall
           be
           ,
           That
           yet
           I
           hope
           it
           is
           not
           observed
           ,
           that
           devout
           men
           are
           so
           strongly
           inclined
           to
           tell
           plaine
           lies
           ,
           to
           this
           end
           ,
           that
           they
           may
           make
           themselves
           over-valued
           by
           others
           .
           This
           must
           be
           
             Tertullian's
          
           infirmity
           ,
           (
           if
           the
           Objecter
           guesse
           aright
           )
           being
           a
           Christian
           himselfe
           ,
           and
           in
           his
           Apologie
           labouring
           to
           raise
           an
           high
           opinion
           of
           Christians
           in
           the
           Gentiles
           ,
           to
           whom
           hee
           writes
           ;
           to
           which
           purpose
           ,
           if
           he
           should
           forge
           falsities
           ,
           I
           must
           confesse
           it
           were
           a
           shrewd
           weaknesse
           ,
           very
           ill
           becoming
           devotion
           ,
           whatever
           the
           practice
           of
           later
           times
           may
           say
           in
           excuse
           of
           it
           .
        
         
           The
           fourth
           proofe
           is
           from
           a
           second
           observation
           ,
           That
           in
           
             the
             pious
             and
             orthodox
             Fathers
             themselves
             ,
             there
             are
             some
             touches
             and
             streins
             ,
             some
             fibrae
             of
             the
             root
             of
             bitternesse
             ,
             which
             afterwards
             grew
             rank
             in
             the
             times
             of
             Popery
             ,
             &c.
          
           The
           Answ.
           
           All
           that
           I
           can
           collect
           from
           hence
           toward
           the
           conclusion
           designed
           ,
           is
           ,
           that
           this
           Objectors
           sense
           is
           ,
           that
           for
           
             Tertullian
          
           to
           say
           there
           were
           Christians
           enough
           in
           the
           Roman
           Empire
           to
           work
           revenge
           on
           their
           oppressors
           ,
           was
           a
           spice
           of
           Popery
           ;
           and
           so
           there
           is
           one
           new
           piece
           of
           Popery
           more
           added
           ,
           to
           the
           many
           which
           this
           Age
           hath
           concluded
           under
           that
           title
           ,
           above
           the
           inventory
           of
           the
           
             Trent
          
           Catechisme
           .
           And
           so
           now
           to
           debate
           this
           any
           further
           ,
           or
           professe
           my selfe
           to
           opine
           as
           
             Tertullian
          
           did
           ,
           is
           to
           acknowledge
           my selfe
           Popish
           ,
           and
           that
           is
           as
           bad
           as
           Prelaticall
           ;
           and
           so
           from
           henceforth
           all
           my
           Arguments
           will
           but
           passe
           for
           temptations
           ,
           which
           none
           but
           carnall
           men
           must
           submit
           to
           ,
           be
           they
           never
           so
           demonstrative
           .
           Yet
           must
           I
           have
           leave
           to
           wonder
           ,
           how
           in
           the
           close
           of
           this
           Section
           these
           words
           
             [
             the
             sounder
             and
             more
             considerate
             knowledge
             of
             these
             latter
             times
             ]
          
           can
           have
           any
           reference
           to
           the
           point
           in
           hand
           :
           For
           certainly
           ,
           for
           the
           strength
           of
           the
           then
           Christian
           party
           ,
           our
           knowledge
           in
           these
           latter
           times
           cannot
           be
           sounder
           or
           more
           considerate
           ,
           then
           theirs
           that
           then
           lived
           amongst
           them
           :
           or
           if
           it
           be
           ,
           the
           words
           
             [
             latter
             times
             ]
          
           will
           be
           improper
           ,
           for
           sure
           it
           will
           be
           affirmed
           onely
           of
           that
           time
           
           wherein
           Mr.
           
             J.
             G.
          
           wrote
           this
           part
           of
           this
           book
           ;
           for
           I
           am
           confident
           he
           was
           the
           first
           that
           ever
           revealed
           this
           act
           of
           more
           considerate
           knowledge
           to
           the
           world
           .
        
         
           The
           fifth
           and
           last
           proof
           is
           ,
           That
           
             what
             ever
             their
             number
             was
             ,
             yet
             it
             is
             no
             wayes
             likely
             they
             should
             be
             fuffered
             to
             have
             any
             Armes
             ,
             &c.
             
          
           To
           which
           ,
           and
           to
           all
           the
           prudentiall
           state
           motives
           whereon
           it
           is
           grounded
           ,
           (
           and
           so
           to
           all
           that
           Section
           )
           I
           shall
           return
           no
           answer
           but
           the
           very
           words
           of
           
             Tertullian
             ,
          
           which
           if
           all
           put
           together
           ,
           they
           doe
           not
           defend
           their
           Author
           from
           all
           their
           assaults
           ,
           neither
           will
           I
           beleeve
           the
           Christians
           strength
           was
           sufficient
           to
           buckle
           with
           their
           adversaries
           .
           His
           words
           are
           plain
           :
           first
           ,
           if
           we
           would
           
             hostes
             exertos
             agere
             ,
          
           deale
           like
           profest
           enemies
           ,
           
             desiisset
             nobis
             vis
             numerorum
             &
             copiarum
             ?
          
           should
           we
           have
           wanted
           force
           of
           numbers
           (
           i.
           e.
           men
           )
           or
           armed
           souldiers
           ?
           (
           for
           so
           sure
           
             copiae
          
           signifies
           .
           )
           Secondly
           ,
           he
           saith
           as
           plainly
           ,
           
             Castella
             vestra
             ,
             castra
             implevimus
             ,
          
           we
           have
           filled
           your
           Castles
           and
           Camps
           ,
           (
           there
           ,
           sure
           they
           were
           armed
           ;
           and
           so
           the
           
             Thebaean
          
           Legion
           ,
           which
           yeelded
           themselves
           to
           the
           Emperours
           butchery
           ,
           wanted
           neither
           number
           nor
           armes
           to
           have
           resisted
           .
           )
           Thirdly
           ,
           he
           saith
           ,
           
             cui
             bello
             non
             idonei
             ?
          
           what
           war
           had
           we
           not
           been
           fit
           for
           ?
           
             etiam
             impares
             copiis
             ,
          
           though
           we
           had
           not
           had
           so
           many
           armed
           men
           as
           they
           ,
           
             qui
             tam
             libentèr
             trucidamur
             .
          
           Their
           despising
           of
           death
           ,
           (
           nay
           ,
           gladnesse
           to
           dye
           )
           might
           have
           put
           them
           upon
           any
           hazard
           unarmed
           ;
           and
           hee
           professes
           the
           onely
           thing
           that
           kept
           them
           from
           resisting
           ,
           was
           the
           Doctrine
           which
           they
           had
           learnt
           ,
           That
           it
           was
           more
           lawfull
           to
           be
           kil'd
           ,
           then
           to
           kill
           .
           Fourthly
           ,
           hee
           saith
           ,
           They
           had
           a
           way
           of
           revenge
           without
           Arms
           ,
           to
           wit
           ,
           by
           departing
           from
           them
           ,
           by
           that
           secession
           to
           have
           brought
           envie
           upon
           them
           ;
           (
           as
           for
           example
           ,
           upon
           dislike
           of
           the
           present
           state
           ,
           to
           have
           gone
           to
           New-England
           ,
           &c.
           to
           raise
           an
           odium
           upon
           the
           Old
           )
           but
           this
           they
           would
           not
           be
           so
           malicious
           as
           to
           doe
           neither
           :
           nay
           ,
           besides
           ,
           
             amissio
             tot
             civium
             ipsâ
             destitutione
             puniisset
             ,
          
           the
           losse
           of
           so
           many
           Citizens
           would
           have
           been
           a
           punishment
           ,
           by
           making
           them
           lesse
           able
           to
           resist
           other
           enemies
           ;
           
             plures
             hostes
             ,
             quàm
             cives
             usque
             remansissent
             ,
          
           there
           would
           have
           been
           a
           greater
           number
           of
           enemies
           ,
           then
           there
           would
           have
           been
           Citizens
           remaining
           .
           Fifthly
           ,
           to
           put
           all
           beyond
           exception
           ,
           he
           puts
           them
           in
           mind
           how
           one
           night
           with
           a
           few
           fire-brands
           they
           might
           have
           wrought
           their
           revenge
           ,
           if
           it
           were
           lawfull
           for
           them
           to
           repay
           evill
           with
           evill
           .
           This
           one
           last
           particular
           being
           considered
           ,
           is
           so
           full
           a
           demonstration
           of
           the
           truth
           now
           in
           debate
           ,
           that
           supposing
           there
           were
           but
           one
           Christian
           at
           liberty
           to
           use
           that
           one
           fire-brand
           ,
           there
           can
           be
           no
           longer
           doubt
           but
           that
           there
           was
           sufficient
           strength
           to
           work
           their
           revenge
           ,
           if
           their
           Religion
           would
           have
           permitted
           them
           to
           doe
           so
           .
           And
           if
           their
           Religion
           (
           as
           was
           said
           out
           of
           him
           )
           were
           the
           onely
           restraint
           ,
           then
           certainly
           their
           weaknesse
           was
           not
           .
           Nay
           ,
           though
           they
           should
           after
           all
           this
           (
           by
           a
           morally
           impossible
           supposition
           )
           be
           supposed
           weak
           ,
           yet
           if
           their
           Religion
           did
           truly
           restraine
           them
           ,
           as
           he
           professes
           it
           did
           ,
           this
           were
           abundantly
           sufficient
           to
           decide
           the
           controversie
           betwixt
           us
           and
           the
           Objecter
           .
        
         
           Having
           proceeded
           thus
           farre
           in
           answer
           to
           the
           severall
           exceptions
           against
           the
           truth
           of
           
             Tertullian's
          
           assertion
           ,
           concerning
           the
           strength
           of
           those
           Christians
           ,
           I
           am
           invited
           farther
           by
           a
           second
           proffer
           of
           the
           Objecter
           to
           make
           appeare
           ,
           that
           although
           
             Tertullian's
          
           assertion
           should
           be
           supposed
           true
           ,
           yet
           it
           were
           unsufficient
           ,
           
           it
           would
           not
           reach
           the
           question
           ,
           or
           case
           in
           hand
           .
           This
           certainly
           is
           strange
           at
           first
           sight
           ,
           the
           case
           in
           hand
           being
           ,
           Whether
           the
           reason
           of
           their
           non-resistance
           were
           their
           want
           of
           strength
           .
           Which
           in
           all
           reason
           must
           be
           determined
           negatively
           ,
           when
           once
           these
           two
           things
           are
           supposed
           ;
           first
           ,
           that
           they
           had
           strength
           ;
           secondly
           ,
           that
           the
           command
           of
           Christ
           ,
           or
           making
           of
           Christianity
           was
           the
           cause
           of
           their
           non-resistance
           ,
           and
           not
           want
           of
           strength
           .
           But
           there
           is
           no
           truth
           so
           evident
           ,
           but
           the
           cunning
           of
           such
           a
           crafts-master
           will
           be
           able
           to
           transforme
           ,
           both
           from
           evidence
           and
           truth
           ;
           and
           therefore
           (
           though
           in
           all
           justice
           a
           man
           might
           vow
           never
           to
           have
           commerce
           with
           such
           a
           man
           more
           ,
           that
           should
           undertake
           thus
           to
           master
           his
           understanding
           ;
           that
           he
           should
           beleeve
           and
           not
           beleeve
           the
           same
           thing
           ;
           yeeld
           the
           want
           of
           strength
           to
           be
           the
           cause
           ,
           at
           the
           very
           time
           when
           hee
           acknowledges
           or
           supposes
           ,
           first
           ,
           no
           want
           of
           strength
           ;
           secondly
           ,
           somewhat
           else
           ,
           to
           wit
           ,
           the
           command
           of
           Christ
           ,
           to
           be
           the
           cause
           ;
           )
           yet
           I
           shall
           (
           to
           exercise
           that
           Christian
           meeknesse
           which
           I
           desire
           to
           assert
           by
           my
           actions
           ,
           as
           well
           as
           words
           )
           wait
           on
           this
           great
           Artificer
           to
           the
           second
           part
           of
           his
           Answer
           .
           The
           summe
           of
           which
           ,
           as
           hee
           first
           sets
           it
           ,
           is
           this
           ,
           That
           
             supposing
             the
             father
             spake
             truth
          
           concerning
           their
           strength
           ,
           yet
           on
           some
           considerations
           he
           mentions
           ,
           
             It
             had
             been
             in
             those
             that
             were
             called
             to
             suffer
             ,
             both
             want
             of
             wisdome
             in
             respect
             of
             themselves
             ,
             and
             of
             charity
             in
             respect
             of
             others
             ,
             if
             they
             should
             have
             made
             the
             least
             resistance
             .
          
           To
           which
           my
           onely
           answer
           shall
           be
           ,
           to
           beseech
           him
           to
           consider
           ,
           that
           this
           is
           part
           of
           
             Tertullian's
          
           testimony
           ,
           that
           the
           thing
           that
           restrained
           them
           was
           (
           not
           this
           wisdome
           ,
           but
           )
           the
           doctrine
           of
           their
           Christ
           ;
           concluding
           it
           more
           lawfull
           to
           be
           kil'd
           ,
           then
           to
           kill
           ;
           and
           utterly
           unlawfull
           to
           repay
           evill
           for
           evill
           .
           And
           as
           for
           
             charity
             to
             others
             ,
          
           I
           humbly
           wish
           that
           were
           ,
           or
           may
           yet
           be
           considered
           ,
           
             how
             much
             burden
             ,
             &c.
          
           this
           resistance
           (
           of
           which
           he
           is
           the
           profest
           a
           better
           )
           hath
           brought
           on
           others
           ,
           who
           are
           no
           parties
           on
           either
           side
           ;
           nor
           ,
           I
           hope
           ,
           ill
           Christians
           ,
           if
           their
           onely
           punishable
           crime
           be
           ,
           making
           conscience
           of
           non-resistance
           .
        
         
           To
           the
           next
           Section
           ,
           in
           answer
           to
           a
           supposed
           Reply
           ,
           where
           he
           saith
           ,
           That
           
             it
             is
             not
             probable
             they
             had
             any
             sufficiency
             of
             strength
             .
          
           I
           answer
           ,
           that
           I
           cannot
           be
           so
           tame
           as
           thus
           to
           be
           caught
           ,
           or
           so
           wild
           as
           to
           imagine
           that
           improbable
           ,
           at
           a
           time
           when
           
             Tertullian's
          
           testimony
           is
           supposed
           to
           be
           true
           ,
           (
           as
           now
           it
           is
           supposed
           )
           the
           speciall
           part
           of
           which
           testimony
           is
           yeelded
           to
           be
           ,
           that
           they
           had
           sufficient
           strength
           .
           And
           where
           he
           adds
           2.
           that
           't
           was
           
             not
             necessary
             they
             should
             be
             of
             one
             mind
             and
             judgement
             touching
             this
             sufficiency
             ,
             &c.
             
          
           I
           answer
           ,
           that
           wee
           doe
           not
           assert
           any
           such
           necessity
           ,
           nor
           doth
           our
           cause
           any
           way
           incline
           us
           to
           it
           ,
           or
           want
           that
           refuge
           :
           For
           sure
           we
           affirme
           not
           ,
           that
           they
           did
           actually
           resist
           (
           to
           which
           only
           ,
           that
           concurrence
           would
           have
           been
           necessary
           )
           but
           onely
           that
           they
           would
           not
           ,
           though
           they
           were
           able
           ;
           and
           to
           the
           evidencing
           of
           that
           ,
           the
           concurrence
           of
           judgement
           you
           speak
           of
           ,
           is
           not
           materiall
           ;
           for
           if
           they
           that
           did
           so
           think
           of
           their
           strength
           ,
           were
           upon
           grounds
           of
           Christian
           patience
           and
           obedience
           ,
           as
           farre
           from
           doing
           or
           attempting
           it
           as
           any
           other
           ,
           these
           men
           would
           certainly
           have
           continued
           in
           the
           same
           obedience
           ,
           though
           all
           the
           world
           had
           concurred
           with
           them
           in
           the
           opinion
           of
           their
           sufficiency
           .
           For
           ,
           to
           professe
           Christian
           meeknesse
           first
           ,
           and
           then
           upon
           any
           
           supervenient
           occurrence
           to
           be
           ready
           for
           resistance
           ,
           though
           it
           might
           be
           a
           character
           of
           the
           temporary
           (
           that
           I
           say
           not
           hypocriticall
           )
           subjection
           of
           our
           dayes
           ,
           yet
           must
           not
           wee
           be
           so
           groundlesly
           uncharitable
           ,
           as
           to
           affix
           it
           on
           those
           Christians
           :
           and
           though
           the
           Objecter
           should
           renounce
           his
           present
           supposition
           ,
           and
           again
           contend
           ,
           that
           
             Tertullian
          
           lied
           ,
           and
           so
           divest
           him
           of
           all
           authority
           as
           a
           father
           ,
           of
           common
           honesty
           as
           a
           relater
           ;
           yet
           sure
           he
           will
           not
           be
           so
           severe
           to
           deny
           him
           so
           much
           of
           an
           ordinary
           
             Rhetor
             ,
          
           as
           to
           make
           that
           an
           ingredient
           in
           his
           Apologie
           for
           Christians
           ,
           which
           were
           the
           highest
           piece
           of
           an
           accusation
           .
           Grant
           but
           
             Tertullian
          
           to
           have
           any
           skill
           in
           any
           of
           his
           professions
           ,
           suppose
           him
           but
           an
           Oratour
           ,
           if
           not
           a
           Divine
           ,
           a
           tolerable
           pleader
           ,
           if
           not
           a
           tolerable
           man
           ;
           allow
           him
           but
           skill
           at
           the
           Deske
           ,
           (
           his
           first
           trade
           ,
           before
           he
           was
           a
           Christian
           )
           the
           reputation
           of
           a
           little
           eloquence
           ,
           though
           no
           sincerity
           ,
           and
           his
           very
           pleadings
           will
           be
           argumentative
           ,
           though
           his
           words
           may
           not
           .
        
         
           But
           't
           is
           added
           in
           the
           third
           place
           ,
           
             That
             having
             no
             invitation
             ,
             countenance
             ,
             or
             command
             from
             any
             authority
             ,
             &c.
             their
             case
             was
             differing
             from
             ours
             .
          
           To
           which
           I
           answer
           againe
           ,
           1.
           
           That
           it
           was
           not
           still
           the
           want
           of
           such
           command
           or
           invitation
           ,
           that
           restrained
           them
           ,
           but
           the
           contrary
           command
           of
           Christ
           ;
           as
           hath
           been
           cleare
           .
           But
           then
           secondly
           ,
           I
           pray
           let
           me
           ask
           a
           question
           ,
           as
           of
           one
           which
           I
           will
           in
           reason
           suppose
           not
           to
           be
           unacquainted
           with
           the
           sense
           of
           
             Junius
             ,
             Brutus
             ,
          
           and
           
             Buchanan
             ,
          
           and
           it
           is
           only
           this
           ,
           Whether
           ,
           if
           all
           temporall
           Magistrates
           neglect
           the
           worke
           of
           Reformation
           ,
           the
           Ministers
           may
           not
           and
           ought
           not
           to
           attempt
           it
           ,
           if
           they
           can
           hope
           to
           prevaile
           ?
           If
           so
           ,
           then
           though
           the
           case
           be
           not
           just
           the
           same
           now
           and
           then
           ,
           yet
           the
           difference
           is
           not
           materiall
           or
           pertinent
           ;
           for
           then
           sure
           Ministers
           there
           would
           have
           been
           to
           invite
           ,
           if
           that
           had
           been
           the
           Christian
           way
           .
        
         
           But
           when
           it
           is
           added
           within
           three
           lines
           ,
           that
           we
           are
           
             invited
             ,
             &c.
             by
             as
             great
             and
             as
             lawfull
             an
             authority
             as
             this
             State
             hath
             any
             :
          
           I
           must
           confesse
           ,
           I
           had
           thought
           that
           the
           King
           and
           both
           Houses
           had
           been
           a
           greater
           authority
           ,
           unlesse
           the
           meaning
           be
           not
           simply
           ,
           but
           
             ad
             hoc
             ,
          
           as
           great
           and
           as
           lawfull
           an
           authority
           as
           this
           State
           hath
           any
           ,
           to
           doe
           what
           is
           now
           done
           ;
           and
           then
           sure
           it
           shall
           be
           granted
           by
           me
           ,
           who
           professe
           my selfe
           to
           suppose
           it
           impossible
           ,
           that
           any
           command
           given
           to
           this
           purpose
           should
           be
           lawfull
           ,
           or
           able
           to
           secure
           any
           from
           that
           sentence
           of
           Saint
           
             Paul's
          
           ,
           
             They
             that
             resist
             shall
             receive
             to
             themselves
             damnation
             .
          
           Yet
           once
           more
           ,
           It
           is
           possible
           that
           the
           Authour
           ,
           by
           
             this
             State
          
           may
           mean
           a
           Republique
           ,
           which
           though
           it
           be
           a
           word
           of
           some
           signification
           in
           some
           other
           Countries
           ,
           yet
           that
           our
           Lawes
           acknowledge
           any
           such
           here
           ,
           I
           have
           not
           yet
           been
           taught
           ;
           nor
           sure
           can
           any
           part
           of
           this
           Kingdome
           without
           the
           King
           be
           capable
           of
           this
           Title
           ,
           till
           we
           have
           moulded
           a
           new
           forme
           of
           Government
           ,
           and
           new
           Lawes
           ,
           as
           the
           Modell
           of
           that
           ;
           for
           undoubtedly
           the
           old
           ones
           are
           not
           acquainted
           with
           any
           such
           .
           But
           that
           I
           will
           hope
           is
           not
           the
           meaning
           ,
           because
           it
           is
           added
           ,
           that
           
             inferiour
             Magistrates
             ,
             &c.
          
           which
           seemeth
           to
           acknowledge
           ,
           that
           the
           Parliament
           without
           the
           King
           are
           but
           inferiour
           Magistrates
           .
           Of
           the
           agreeablenesse
           of
           that
           Title
           of
           
             Magistrates
             and
             Rulers
             ,
          
           to
           that
           body
           without
           the
           head
           ,
           I
           purpose
           not
           to
           speake
           ;
           onely
           to
           that
           which
           is
           added
           ,
           That
           they
           
             should
             be
             obeyed
             ,
             as
             well
             as
             Kings
             .
          
           I
           answer
           ,
           (
           without
           
           canvasing
           of
           the
           place
           in
           Saint
           
             Peter
             ,
          
           which
           others
           have
           done
           )
           That
           if
           they
           are
           
             to
             be
             obeyed
             ;
          
           but
           
             as
             well
             as
             Kings
             ,
          
           then
           1.
           
           The
           King
           that
           commands
           not
           to
           doe
           it
           ,
           is
           to
           be
           obeyed
           ,
           as
           well
           as
           they
           .
           2.
           
           Not
           they
           against
           the
           King
           ,
           for
           that
           the
           inferiority
           implies
           .
           An
           inferiour
           Magistrate
           ,
           in
           that
           that
           is
           lawfull
           ,
           and
           within
           his
           Commission
           ,
           and
           not
           thwarted
           by
           a
           superiour
           ,
           is
           to
           be
           obeyed
           as
           well
           as
           if
           he
           were
           superiour
           in
           that
           ,
           or
           as
           well
           as
           the
           superiour
           in
           any
           thing
           else
           ;
           but
           sure
           not
           to
           the
           despising
           of
           the
           superiours
           lawfull
           commands
           ,
           when
           they
           doe
           interpose
           ;
           for
           that
           were
           more
           then
           
             as
             well
             .
          
           When
           the
           King
           commands
           that
           which
           God
           and
           the
           Law
           doth
           not
           forbid
           ,
           it
           may
           be
           said
           ,
           that
           his
           commands
           are
           to
           be
           obeyed
           as
           well
           as
           Gods
           ;
           which
           the
           Apostle
           intimates
           ,
           when
           he
           saith
           ,
           
             You
             must
             be
             subject
             for
             conscience
             sake
             ;
          
           and
           the
           ground
           of
           this
           truth
           is
           ,
           because
           indeed
           God
           the
           supreme
           ,
           commands
           that
           subjection
           to
           the
           King
           in
           such
           matters
           .
           But
           sure
           for
           all
           this
           the
           King
           is
           not
           to
           be
           obeyed
           against
           God
           ,
           or
           where
           any
           countermand
           of
           his
           hath
           intervened
           ;
           for
           this
           were
           ,
           in
           Saint
           
             Peter's
          
           phrase
           ,
           
             to
             obey
             men
          
           (
           not
           as
           well
           ,
           but
           )
           rather
           then
           God
           .
           Thus
           is
           it
           in
           that
           other
           case
           ,
           the
           inferiour
           is
           to
           be
           obeyed
           ,
           
             as
             well
             as
             the
             superiour
             ,
          
           (
           in
           things
           lawfull
           ,
           and
           not
           contradictory
           to
           the
           Superiours
           commands
           )
           upon
           that
           ground
           of
           necessity
           of
           obedience
           to
           the
           Superiour
           ,
           from
           whom
           he
           hath
           his
           Commission
           ,
           and
           as
           Saint
           
             Peter
          
           saith
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             is
             sent
             of
             him
             ;
             i.
             e.
          
           of
           ,
           or
           by
           that
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           supereminent
           person
           ,
           the
           King
           ;
           but
           sure
           this
           holds
           not
           against
           the
           superiour
           ,
           as
           in
           the
           other
           case
           it
           did
           not
           .
           3.
           
           Not
           they
           ,
           when
           they
           command
           to
           take
           up
           Armes
           against
           him
           whom
           Saint
           
             Paul
          
           bids
           me
           not
           resist
           ,
           upon
           pain
           of
           damnation
           ;
           and
           by
           my
           oath
           of
           Allegiance
           (
           if
           it
           were
           otherwise
           lawfull
           )
           I
           have
           bound
           my selfe
           that
           I
           will
           not
           .
           Whereupon
           it
           is
           observable
           ,
           that
           the
           Assertors
           of
           this
           warre
           are
           now
           brought
           to
           undertake
           ,
           that
           damnation
           ,
           or
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Rom.
          
           13.
           shall
           not
           signifie
           damnation
           ,
           (
           poor
           men
           ,
           what
           a
           weak
           threed
           doth
           the
           sword
           hang
           in
           ,
           that
           is
           just
           over
           their
           soules
           ?
           and
           what
           a
           sad
           condition
           would
           it
           be
           ,
           if
           to
           one
           that
           dyes
           a
           confident
           Martyr
           in
           this
           warre
           ,
           damnation
           at
           the
           day
           of
           doome
           should
           prove
           to
           signifie
           damnation
           ?
           )
           but
           some
           temporary
           mulct
           ;
           and
           yet
           withall
           ,
           that
           this
           warre
           is
           not
           against
           the
           King
           ;
           (
           when
           yet
           that
           other
           against
           the
           Earle
           of
           
             Essex
          
           his
           Army
           ,
           is
           not
           doubted
           to
           be
           against
           the
           Parliament
           ;
           )
           which
           two
           so
           strange
           ,
           and
           yet
           distant
           holds
           ,
           (
           for
           if
           it
           be
           not
           against
           the
           King
           ,
           what
           need
           of
           that
           other
           evasion
           from
           the
           damnation
           that
           belongs
           to
           resisters
           ?
           or
           if
           resisters
           shall
           carry
           it
           away
           so
           easily
           ,
           why
           may
           not
           Warre
           be
           avowed
           against
           the
           King
           ,
           by
           any
           that
           will
           adventure
           his
           wrath
           ?
           )
           doe
           sure
           signifie
           mens
           consciences
           to
           be
           strangely
           grounded
           ,
           and
           themselves
           very
           groundlesly
           confident
           ,
           which
           are
           satisfied
           upon
           no
           better
           principles
           ,
           and
           whose
           practices
           are
           capable
           of
           no
           better
           security
           .
        
         
           Upon
           these
           grounds
           thus
           laid
           ,
           of
           obedience
           due
           to
           inferiour
           as
           well
           as
           superiour
           (
           supreme
           it
           should
           be
           ,
           for
           so
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           must
           here
           signifie
           ,
           and
           I
           hope
           that
           our
           King
           amongst
           us
           is
           such
           )
           Magistrates
           ,
           the
           Objecter
           
             puts
             a
             case
             ,
             that
             the
             inferiour
             Governour
             requires
             that
             which
             is
             onely
             honest
             ,
             &c.
             as
             to
             doe
             our
             best
             to
             defend
             our selves
             against
             those
             that
             contrary
             to
             law
             and
             conscience
             assault
             us
             ,
             the
             superiour
             that
             which
             is
             contrary
             to
             both
             ,
          
           viz.
           
             to
             sit
             still
             ,
             &c.
             
          
           In
           this
           case
           hee
           
           resolves
           it
           is
           most
           cleare
           on
           his
           side
           ,
           for
           (
           whether
           the
           lawfulnesse
           or
           necessity
           he
           intimates
           not
           of
           )
           
             resistance
             against
             the
             superiour
             .
          
           To
           this
           I
           answer
           ,
           that
           it
           is
           hard
           to
           beleeve
           that
           the
           Objecter
           did
           not
           purposely
           intend
           to
           deceive
           his
           Reader
           by
           that
           phrase
           
             [
             onely
             honest
             ,
             &c.
             ]
          
           for
           that
           is
           a
           very
           doubtfull
           sense
           ;
           it
           may
           signifie
           ,
           that
           nothing
           else
           were
           honest
           ,
           and
           then
           it
           is
           in
           that
           sense
           apparently
           false
           ;
           for
           if
           it
           were
           honest
           to
           take
           up
           Armes
           against
           a
           King
           ,
           yet
           sure
           may
           not-taking-up
           Arms
           be
           honest
           too
           ;
           for
           (
           whatever
           that
           crime
           of
           neutrality
           signifie
           in
           these
           dayes
           )
           it
           may
           be
           lawfull
           for
           a
           man
           to
           suffer
           injury
           ,
           to
           suffer
           himselfe
           to
           be
           defrauded
           (
           and
           that
           by
           a
           King
           ,
           as
           well
           as
           by
           an
           equall
           )
           1
           
             Cor.
          
           6.
           7.
           
           I
           hope
           resistance
           ,
           though
           it
           have
           lately
           commenced
           ,
           and
           taken
           upon
           it
           the
           degree
           of
           vertue
           ,
           yet
           hath
           not
           turned
           Projector
           ,
           got
           the
           monopoly
           of
           vertue
           and
           honesty
           into
           its
           hand
           ,
           that
           it
           should
           engrosse
           and
           enclose
           that
           title
           ,
           and
           there
           be
           no
           other
           vertue
           or
           honesty
           besides
           this
           :
           yet
           would
           the
           affirmations
           of
           some
           ,
           out
           of
           no
           meaner
           place
           then
           the
           Pulpit
           ,
           [
           that
           all
           that
           are
           for
           the
           King
           at
           this
           time
           are
           Atheists
           or
           Papists
           ]
           conclude
           and
           perswade
           thus
           much
           .
           But
           I
           would
           fain
           beleeve
           ,
           that
           the
           meaning
           of
           the
           phrase
           
             [
             onely
             honest
             ,
             &c.
             ]
          
           is
           ,
           [
           no
           more
           then
           honest
           ]
           
             i.
             e.
          
           not
           necessary
           .
           But
           if
           that
           be
           it
           ,
           then
           sure
           the
           superiour
           Governour
           may
           deserve
           to
           be
           obeyed
           in
           forbidding
           it
           ,
           as
           well
           as
           the
           inferiour
           in
           commanding
           :
           For
           it
           will
           not
           follow
           in
           that
           case
           ,
           that
           the
           King
           
             commands
          
           somewhat
           contrary
           
             to
             the
             Law
             of
             God
             ,
             and
             nature
             ;
          
           but
           onely
           somewhat
           contrary
           to
           something
           which
           was
           agreeable
           ,
           
             i.
             e.
          
           not
           against
           the
           Law
           of
           God
           and
           nature
           ;
           
             i.
             e.
          
           prohibits
           a
           thing
           lawfull
           ,
           not
           necessary
           ;
           as
           the
           other
           is
           supposed
           to
           command
           a
           thing
           lawfull
           ,
           not
           necessary
           :
           which
           sure
           were
           as
           free
           for
           him
           to
           doe
           ,
           as
           for
           the
           inferiour
           ;
           supposing
           ,
           as
           the
           Objector
           supposes
           ,
           
             that
             the
             command
             of
             God
             indifferently
             extends
             it
             for
             obedience
             to
             either
             ,
             in
             things
             that
             are
             lawfull
             .
          
           Hence
           it
           appears
           ,
           that
           in
           the
           case
           here
           put
           ,
           the
           command
           of
           the
           superiour
           is
           falsly
           affirmed
           ,
           to
           be
           an
           unlawfull
           command
           ;
           (
           for
           then
           the
           matter
           of
           the
           inferiours
           command
           must
           be
           supposed
           ,
           not
           
             onely
             honest
             ,
          
           but
           necessary
           )
           and
           if
           it
           be
           a
           lawfull
           one
           ,
           it
           may
           and
           will
           then
           make
           void
           that
           obligation
           for
           that
           particular
           ,
           which
           is
           supposed
           by
           the
           Law
           of
           God
           to
           lie
           on
           us
           ,
           to
           obey
           the
           inferiour
           in
           that
           which
           is
           lawfull
           .
           The
           short
           is
           ,
           if
           that
           which
           is
           here
           spoken
           of
           ,
           be
           in
           it selfe
           necessary
           ,
           we
           must
           doe
           it
           ,
           as
           in
           spight
           of
           all
           countermands
           of
           the
           superiour
           ,
           so
           without
           all
           commands
           or
           invitations
           of
           the
           inferiour
           Magistrate
           ;
           but
           if
           it
           be
           not
           necessary
           in
           it selfe
           ,
           neither
           will
           the
           commands
           of
           an
           inferiour
           make
           it
           necessary
           to
           any
           who
           stands
           prohibited
           by
           a
           superiour
           .
        
         
           In
           the
           fourth
           Section
           the
           Objecter
           offers
           at
           a
           reason
           ,
           why
           those
           ancient
           Christians
           (
           supposing
           strength
           in
           them
           )
           should
           
             rather
             patiently
             suffer
             ,
          
           because
           before
           their
           conversion
           
             they
             had
             consented
             to
             the
             Emperour's
             power
             ,
             whereby
             those
             Edicts
             were
             made
             for
             the
             murthering
             of
             Christians
             ,
             &c.
             
          
           To
           which
           I
           answer
           ,
           that
           it
           is
           ridiculous
           to
           seek
           out
           ,
           or
           impose
           upon
           the
           Reader
           probable
           or
           possible
           reasons
           for
           their
           non-resistance
           ,
           when
           
             Tertullian
          
           in
           their
           name
           specifies
           the
           true
           only
           reason
           ,
           the
           Gospel
           Doctrine
           of
           Christian
           patience
           and
           obedience
           .
           But
           for
           the
           particular
           of
           their
           consent
           ,
           much
           might
           be
           added
           ,
           to
           shew
           the
           vanity
           of
           
           that
           plea
           ,
           if
           that
           were
           
             tanti
             ,
          
           or
           pertinent
           .
           I
           shall
           only
           say
           ,
           that
           if
           the
           Emperour
           legally
           murthered
           Christians
           ,
           then
           their
           consent
           to
           that
           Law
           (
           or
           to
           the
           power
           of
           the
           Emperour
           who
           made
           it
           )
           would
           not
           bind
           or
           dispense
           with
           them
           to
           omit
           any
           thing
           necessary
           ,
           or
           otherwise
           commanded
           by
           any
           greater
           power
           ;
           for
           if
           I
           swear
           to
           doe
           so
           ,
           I
           must
           break
           my
           oath
           ,
           
             non
             obstante
          
           what
           is
           concluded
           from
           
             Psal.
          
           15.
           4.
           
           And
           if
           it
           were
           not
           otherwise
           necessary
           ,
           or
           commanded
           by
           greater
           power
           then
           ,
           neither
           is
           resistance
           now
           .
           And
           then
           ,
           the
           Kings
           prohibition
           will
           as
           much
           restrain
           me
           in
           any
           thing
           not
           necessary
           ,
           as
           their
           heathenish
           consent
           could
           be
           supposed
           to
           restrain
           them
           then
           .
           Nay
           ,
           he
           that
           makes
           that
           
             consent
             a
             nullity
             .
          
           (
           as
           this
           Objecter
           in
           fine
           doth
           )
           what
           reason
           can
           hee
           render
           ,
           why
           he
           that
           gave
           that
           consent
           ,
           might
           not
           plead
           that
           nullity
           ,
           for
           such
           (
           though
           carnall
           )
           advantages
           as
           life
           is
           ,
           if
           he
           could
           make
           good
           his
           pleading
           ,
           and
           no
           other
           restraint
           lie
           on
           him
           ,
           but
           onely
           that
           null-consent
           ?
        
         
           For
           the
           fifth
           Section
           :
           How
           that
           may
           be
           lawfull
           [
           for
           an
           entire
           body
           to
           doe
           ,
           which
           may
           not
           be
           lawfull
           for
           a
           part
           ,
           ]
           and
           so
           for
           us
           now
           ,
           though
           not
           for
           them
           .
           I
           answer
           ,
           That
           if
           the
           phrase
           [
           entire
           body
           ]
           signifie
           the
           head
           and
           members
           too
           ,
           then
           the
           period
           is
           true
           ;
           if
           not
           ,
           then
           the
           whole
           Section
           is
           fallacious
           :
           for
           it
           followes
           not
           ,
           that
           though
           the
           representative
           body
           without
           the
           head
           is
           more
           then
           a
           party
           in
           the
           Empire
           ,
           without
           the
           representation
           of
           the
           rest
           ,
           therefore
           the
           first
           may
           resist
           forcibly
           ,
           though
           the
           second
           should
           not
           ;
           for
           he
           that
           from
           Saint
           
             Paul
          
           denies
           resistance
           of
           Subjects
           indefinitely
           to
           Kings
           ,
           will
           not
           be
           moved
           from
           that
           hold
           ,
           by
           discerning
           some
           other
           flight
           differences
           between
           Subjects
           ,
           unlesse
           they
           may
           appeare
           such
           that
           on
           one
           side
           they
           may
           authorize
           resistance
           .
           But
           then
           secondly
           ,
           If
           the
           Doctrine
           of
           Christian
           patience
           ,
           &c.
           were
           the
           cause
           of
           Non-resistance
           ,
           then
           sure
           was
           not
           this
           other
           consideration
           wherein
           they
           differ
           from
           us
           ,
           the
           cause
           of
           it
           .
        
         
           Well
           ,
           having
           gone
           thus
           farre
           ,
           in
           attendance
           on
           this
           Objecter
           ,
           and
           to
           exercise
           that
           patience
           ,
           which
           we
           so
           much
           desire
           to
           perswade
           ;
           there
           is
           yet
           the
           greatest
           Fort
           ,
           behind
           unvanquished
           ,
           erected
           in
           the
           sixth
           Section
           ,
           and
           rescued
           from
           all
           supposed
           assailants
           in
           six
           particulars
           following
           ,
           set
           up
           like
           so
           many
           fortresses
           about
           it
           :
           The
           summe
           of
           it
           is
           (
           for
           I
           would
           not
           be
           bound
           to
           recite
           what
           every
           one
           may
           read
           in
           a
           printed
           Book
           )
           that
           if
           
             those
             Primitive
             Christians
             had
             strength
             ,
             and
             might
             lawfully
             have
             resisted
             ,
          
           (
           by
           the
           way
           ,
           
             Tertullian
          
           onely
           affirmes
           the
           first
           ,
           and
           is
           so
           farre
           from
           supposing
           ,
           that
           hee
           absolutely
           denies
           the
           second
           )
           yet
           might
           
             God
             hide
             this
             liberty
             from
             them
             ;
          
           and
           so
           his
           
             after
             dispensations
             did
             require
             that
             he
             should
             hide
             it
             from
             them
             ,
             and
             yet
             manifest
             it
             to
             us
             :
             and
             these
             dispensations
             he
             specifies
             to
             be
             Gods
             counsell
             of
             Antichrists
             coming
             into
             the
             world
             than
             ,
             and
             of
             his
             being
             destroyed
             and
             cast
             out
             now
             .
          
           The
           
             hiding
             of
             this
             truth
             ,
          
           of
           Subjects
           power
           and
           right
           to
           resist
           their
           Superiours
           ,
           
             being
             necessary
             to
             help
             Anti-Christ
             up
             to
             his
             throne
             .
          
           And
           the
           
             commonalty
             of
             Christians
             doing
             contrary
             to
             the
             will
             of
             their
             Superiours
             ,
             being
             the
             men
             that
             must
             have
             the
             principall
             hand
             in
             executing
             Gods
             judgements
             upon
             the
             Whore
             ,
          
           Revel.
           18.
           4
           ,
           5
           ,
           6
           ,
           &
           9.
           that
           is
           ,
           in
           the
           pulling
           him
           down
           .
        
         
         
           To
           this
           whole
           discourse
           (
           the
           first
           I
           am
           confident
           that
           ever
           was
           written
           on
           this
           Subject
           )
           I
           must
           answer
           by
           degrees
           ,
           (
           that
           I
           may
           not
           omit
           any
           thing
           that
           is
           added
           for
           proofe
           or
           explication
           by
           the
           Authour
           )
           and
           first
           ,
           I
           must
           desire
           the
           word
           
             may
             or
             might
          
           [
           may
           hide
           ]
           may
           be
           changed
           into
           plaine
           intelligible
           sense
           .
           Say
           ,
           did
           God
           hide
           the
           liberty
           of
           resistance
           from
           those
           Primitive
           Christians
           ,
           or
           no
           ?
           If
           he
           did
           not
           ,
           then
           away
           with
           this
           whole
           Section
           ,
           and
           particularly
           that
           affirmation
           ,
           Pag.
           30.
           that
           Gods
           dispensations
           did
           require
           that
           it
           should
           be
           hid
           from
           them
           .
           But
           if
           God
           did
           indeed
           hide
           it
           ,
           then
           first
           ,
           this
           is
           more
           then
           a
           supposition
           ;
           it
           is
           a
           plaine
           concession
           ,
           that
           those
           Christians
           
             Tertullian
          
           speaks
           of
           ,
           might
           not
           lawfully
           have
           resisted
           ,
           though
           they
           had
           had
           strength
           (
           which
           was
           so
           long
           denyed
           )
           ;
           for
           the
           light
           being
           hidden
           ,
           they
           must
           have
           done
           it
           without
           faith
           ,
           or
           against
           conscience
           ;
           yea
           ,
           and
           against
           Gods
           determinate
           counsell
           ;
           who
           ,
           (
           the
           Objecter
           saith
           )
           had
           great
           causes
           to
           hide
           it
           ;
           of
           which
           one
           sure
           must
           be
           ,
           that
           it
           should
           not
           be
           used
           .
           2.
           
           Here
           is
           a
           great
           secret
           of
           new
           Divinity
           ,
           that
           God
           hides
           truths
           (
           not
           as
           Christ
           spake
           in
           parables
           ,
           because
           they
           seeing
           see
           not
           ,
           
             Mat.
          
           13.
           13.
           but
           )
           on
           purpose
           to
           help
           Antichrist
           to
           his
           throne
           ;
           (
           of
           which
           more
           anon
           .
           )
           As
           for
           that
           instance
           of
           those
           
             that
             eat
             herbs
             ,
          
           I
           pray
           consider
           ,
           whether
           that
           be
           pertinent
           to
           prove
           that
           God
           purposely
           hides
           truths
           from
           us
           ,
           or
           particularly
           this
           truth
           in
           hand
           :
           For
           sure
           that
           liberty
           God
           hid
           from
           none
           in
           the
           Apostles
           time
           ;
           for
           the
           preaching
           of
           the
           Gospel
           manifested
           the
           lawfulnesse
           of
           meats
           ,
           as
           well
           as
           herbs
           ;
           onely
           some
           saw
           not
           ,
           or
           considered
           not
           that
           that
           was
           manifested
           ;
           and
           thinking
           some
           old
           legall
           obligation
           (
           as
           others
           did
           circumcision
           )
           to
           lie
           still
           on
           them
           ,
           submitted
           to
           it
           out
           of
           piety
           .
           Now
           apply
           this
           to
           the
           point
           in
           hand
           .
           Certainly
           ,
           the
           liberty
           of
           forcible
           resistance
           against
           Superiours
           (
           though
           it
           should
           be
           granted
           )
           would
           never
           be
           found
           of
           this
           kind
           ,
           a
           liberty
           brought
           into
           the
           world
           by
           Christ
           ,
           which
           before
           had
           not
           been
           there
           .
           If
           hee
           shall
           affirme
           it
           was
           ,
           (
           as
           hee
           must
           ,
           if
           that
           instance
           of
           eating
           be
           pertinent
           )
           though
           by
           the
           concession
           of
           the
           latter
           part
           ,
           hee
           must
           disclaime
           all
           his
           former
           Old-Testament
           pleas
           for
           resistance
           ,
           from
           the
           people
           about
           
             Jonathan
             ,
          
           from
           
             David
             ,
          
           and
           from
           
             Elisha
             ;
          
           yet
           will
           hee
           never
           give
           any
           probable
           appearance
           for
           the
           affirmation
           in
           the
           first
           part
           ,
           that
           Christ
           gave
           any
           such
           new
           before-unrevealed
           liberty
           :
           but
           rather
           ,
           if
           any
           such
           liberty
           before
           there
           were
           ,
           it
           was
           undoubtedly
           taken
           away
           by
           Christ
           ,
           from
           whose
           example
           and
           precepts
           it
           was
           that
           those
           Primitive
           Christians
           ,
           and
           we
           also
           ,
           dare
           not
           make
           use
           of
           that
           supposed
           liberty
           .
           The
           onely
           thing
           I
           can
           imagine
           possible
           to
           be
           replied
           ,
           is
           ,
           That
           though
           the
           comparison
           hold
           not
           exactly
           ,
           yet
           it
           may
           hold
           in
           this
           ,
           that
           as
           that
           liberty
           of
           eating
           was
           hid
           to
           some
           ,
           (
           it
           matters
           not
           by
           whom
           ,
           or
           how
           )
           so
           this
           of
           resisting
           to
           others
           .
           To
           which
           I
           returne
           ,
           that
           then
           it
           is
           confest
           ,
           that
           this
           instance
           doth
           onely
           illustrate
           the
           Objecter's
           meaning
           ;
           but
           not
           so
           much
           as
           probably
           confirme
           his
           assertion
           :
           and
           then
           I
           am
           sorry
           I
           have
           considered
           it
           so
           long
           .
           And
           therefore
           to
           bring
           the
           point
           to
           an
           issue
           ,
           I
           must
           thirdly
           aske
           ,
           Where
           this
           liberty
           ,
           or
           the
           authority
           for
           this
           liberty
           was
           ,
           when
           it
           was
           thus
           hid
           ?
           Was
           it
           in
           the
           Old
           Testament
           ?
           Though
           it
           should
           be
           there
           ,
           as
           it
           is
           not
           ,
           yet
           it
           might
           be
           taken
           away
           in
           the
           New
           ,
           (
           as
           those
           things
           which
           in
           the
           Old
           
           Testament
           ,
           or
           the
           law
           of
           nature
           ,
           are
           nearest
           to
           giving
           of
           that
           liberty
           ,
           are
           absolutely
           reformed
           by
           Christs
           doctrine
           and
           practice
           )
           and
           then
           that
           were
           good
           for
           nothing
           .
           Was
           it
           in
           the
           New
           ?
           Then
           deale
           plainly
           ,
           shew
           the
           place
           in
           the
           New
           Testament
           which
           gives
           that
           liberty
           ,
           and
           is
           now
           found
           out
           by
           posterity
           ,
           though
           hidden
           to
           them
           .
           Sure
           we
           have
           found
           out
           no
           new
           Scripture
           ,
           to
           them
           unknown
           ,
           (
           the
           Nazarites
           Gospel
           ,
           though
           it
           rehearse
           some
           speeches
           of
           Christ
           not
           in
           our
           Canon
           ,
           yet
           is
           not
           produced
           for
           any
           of
           this
           nature
           :
           that
           famous
           one
           which
           it
           fathers
           on
           our
           Saviour
           ,
           
             Nunquam
             laeti
             sitis
             nisi
             cùm
             sratrem
             in
             charitate
             videritis
             ,
          
           is
           of
           another
           stamp
           ;
           I
           would
           to
           God
           this
           Apocryphall
           Precept
           might
           be
           Canonicall
           among
           us
           )
           and
           for
           any
           place
           of
           the
           known
           Canon
           mis-understood
           by
           them
           ,
           and
           now
           clearly
           unclouded
           and
           revealed
           to
           us
           in
           a
           right
           understanding
           ,
           which
           inforces
           this
           ,
           I
           must
           be
           so
           charitable
           to
           the
           Objecter
           ,
           as
           to
           think
           that
           if
           hee
           had
           discerned
           any
           such
           ,
           hee
           would
           not
           have
           failed
           to
           have
           shewed
           it
           us
           ,
           (
           as
           well
           as
           his
           interpretations
           of
           
             Rom.
          
           13.
           and
           
             Revel.
          
           17.
           17.
           
           )
           if
           it
           were
           but
           to
           leave
           us
           unexcusable
           for
           not
           being
           his
           Proselytes
           .
           Beyond
           these
           severall
           wayes
           of
           revelation
           ,
           if
           posterity
           have
           had
           any
           other
           ,
           (
           or
           indeed
           any
           but
           that
           ,
           of
           understanding
           of
           Scripture
           by
           Scripture
           light
           ,
           or
           assistance
           of
           Gods
           Spirit
           ,
           which
           was
           not
           before
           understood
           )
           from
           whence
           to
           fetch
           a
           liberty
           which
           is
           not
           in
           the
           Old
           Bible
           ,
           or
           is
           denyed
           in
           the
           New
           ,
           this
           is
           it
           which
           wee
           desire
           so
           to
           warne
           men
           of
           ,
           under
           the
           name
           of
           Enthusiasme
           ,
           which
           is
           hardly
           ever
           distinguishable
           from
           a
           demure
           frenzie
           ,
           and
           I
           must
           call
           it
           now
           ,
           the
           dreame
           of
           the
           dreamers
           ,
           
             Jud.
          
           8.
           that
           despise
           dominion
           ,
           speak
           evill
           of
           dignities
           ,
           but
           farre
           from
           divine
           revelation
           .
           And
           yet
           that
           this
           is
           the
           thing
           that
           this
           Objecter
           hath
           an
           eye
           to
           ,
           (
           and
           not
           the
           understanding
           of
           Scripture
           more
           clearly
           then
           before
           )
           may
           appeare
           ,
           in
           that
           hee
           affirmes
           this
           truth
           
             hid
             from
             their
             teachers
             ,
          
           (
           though
           
             not
             from
             all
             without
             exception
             )
          
           who
           yet
           if
           it
           were
           hid
           in
           the
           Scripture
           ,
           were
           of
           all
           others
           most
           unlikely
           not
           to
           find
           it
           .
           As
           for
           that
           offer
           of
           proofe
           ,
           that
           this
           truth
           might
           lie
           hid
           ,
           because
           there
           was
           
             no
             occasion
             of
             studying
             it
             :
          
           I
           answer
           ,
           that
           in
           
             Tertullian's
          
           dayes
           ,
           when
           there
           was
           occasion
           to
           study
           it
           ,
           (
           as
           great
           as
           ever
           can
           arise
           any
           ,
           because
           the
           persecutions
           then
           were
           as
           heavie
           persecutions
           )
           we
           may
           by
           that
           argument
           think
           they
           would
           have
           searcht
           into
           it
           ,
           at
           least
           the
           light
           then
           would
           not
           in
           ordinary
           account
           have
           proved
           more
           dim
           ,
           as
           hee
           saith
           it
           did
           ,
           if
           the
           Scripture
           were
           the
           candlestick
           where
           this
           light
           was
           held
           out
           .
           That
           which
           he
           adds
           in
           the
           next
           place
           ,
           
             of
             the
             spirit
             of
             courage
             ,
             patience
             ,
             and
             constancy
             ,
             which
             was
             by
             God
             poured
             out
             on
             the
             Church
             in
             those
             dayes
             ,
             and
             so
             made
             martyrdome
             seeme
             a
             desirable
             thing
             to
             them
             ,
          
           is
           more
           like
           a
           reason
           indeed
           of
           their
           not-inquiring
           into
           this
           liberty
           :
           and
           herein
           ,
           I
           must
           acknowledge
           the
           ingenuity
           of
           the
           Objecter
           ,
           or
           the
           power
           of
           truth
           which
           extorted
           this
           reason
           from
           him
           ,
           so
           little
           to
           the
           advantage
           of
           his
           cause
           ,
           and
           so
           much
           of
           ours
           :
           For
           this
           is
           certainly
           the
           bottom
           of
           the
           businesse
           ,
           the
           want
           of
           Christian
           courage
           ,
           patience
           ,
           &c.
           (
           for
           that
           kind
           of
           courage
           is
           not
           in
           fighting
           ,
           but
           suffering
           )
           hath
           helpt
           us
           of
           this
           last
           age
           to
           that
           [
           dreame
           ,
           not
           ]
           revelation
           of
           liberty
           ,
           which
           was
           never
           heard
           of
           among
           the
           ancients
           .
           But
           by
           the
           way
           ,
           it
           seemes
           by
           the
           Objecter
           ,
           that
           now
           martyrdome
           is
           no
           desirable
           
           thing
           ,
           nor
           taking
           up
           Christs
           crosse
           ,
           nor
           following
           of
           him
           .
           Wee
           are
           resolved
           to
           have
           no
           more
           to
           doe
           with
           martyrdome
           ,
           think
           that
           the
           thousand
           yeares
           for
           the
           Saints
           to
           reigne
           on
           earth
           are
           now
           at
           hand
           ,
           and
           so
           suffering
           ,
           or
           conformity
           to
           the
           image
           of
           Christ
           ,
           no
           longer
           the
           thing
           wee
           are
           predestin'd
           to
           ;
           wee
           must
           set
           up
           a
           new
           trade
           of
           fighting
           ,
           destroying
           ,
           resisting
           ,
           rebelling
           ,
           leave
           enduring
           to
           those
           
             Christians
             which
             were
             furnished
             with
             extraordinary
             strength
             from
             heaven
             .
          
           Which
           are
           the
           Objecters
           words
           of
           the
           Primitive
           Christians
           ;
           which
           ,
           saith
           hee
           ,
           kept
           them
           from
           studying
           cases
           and
           questions
           about
           lawfulnesse
           of
           escaping
           (
           which
           word
           meere
           shame
           hath
           put
           in
           ,
           utterly
           impertinently
           ,
           instead
           of
           resisting
           )
           I
           confesse
           ,
           I
           had
           thought
           our
           Queen
           
             Mary
          
           Martyrs
           had
           had
           this
           strength
           from
           heaven
           too
           ;
           and
           that
           it
           was
           not
           like
           miracles
           ,
           an
           extraordinary
           gift
           onely
           for
           the
           infancy
           of
           the
           Church
           :
           but
           now
           it
           seemes
           wee
           must
           expect
           to
           see
           no
           more
           Martyrs
           ,
           till
           wee
           can
           remove
           mountaines
           againe
           :
           This
           Objecter
           ,
           it
           is
           cleare
           ,
           is
           resolved
           against
           it
           at
           this
           time
           ,
           and
           that
           his
           actions
           ,
           as
           well
           as
           writings
           ,
           will
           be
           ready
           to
           testifie
           .
           For
           my
           owne
           part
           ,
           I
           trust
           I
           shall
           be
           as
           ready
           to
           oppose
           the
           one
           ,
           as
           I
           am
           to
           confute
           the
           other
           ,
           and
           to
           think
           nothing
           more
           Christian
           still
           ,
           then
           to
           be
           crucified
           with
           my
           Christ
           ;
           and
           if
           I
           might
           chuse
           the
           Article
           of
           Christian
           Doctrine
           which
           I
           should
           most
           desire
           to
           seale
           with
           my
           bloud
           ,
           I
           thinke
           it
           would
           be
           that
           of
           meeknesse
           ,
           patience
           ,
           non-resistance
           ,
           peaceablenesse
           ,
           charity
           ,
           which
           I
           conceive
           Christ
           hath
           been
           so
           passionately
           earnest
           to
           recommend
           unto
           me
           ,
           as
           most
           diametrically
           opposite
           to
           the
           most
           unchristian
           damning
           sinnes
           of
           pride
           ,
           ambition
           ,
           malice
           ,
           rebellion
           ,
           unquietnesse
           ,
           uncontentednesse
           ,
           &c.
           
        
         
           Fourthly
           ,
           for
           the
           whole
           discourse
           about
           Antichrist
           ,
           there
           must
           many
           things
           be
           returned
           :
           1.
           
           That
           it
           is
           not
           tolerable
           in
           a
           Christian
           to
           affirme
           ,
           that
           God
           purposely
           hid
           truths
           ,
           that
           Antichrist
           might
           come
           into
           the
           world
           :
           This
           so
           harsh
           sense
           the
           Objecter
           first
           disguises
           in
           another
           phrase
           ,
           that
           God
           
             by
             speciall
             dispensation
             suffered
             him
             to
             make
             many
             truths
             his
             footstoole
             ;
          
           but
           indeed
           that
           reaches
           not
           home
           to
           the
           businesse
           undertaken
           to
           be
           proved
           ,
           for
           it
           followes
           not
           thence
           ,
           that
           this
           of
           resisting
           superiours
           was
           one
           of
           those
           truths
           :
           if
           it
           were
           ,
           then
           God
           suffered
           him
           to
           make
           use
           of
           it
           ,
           which
           hee
           could
           not
           but
           by
           its
           being
           made
           known
           ,
           whereas
           hee
           supposes
           it
           was
           then
           hid
           .
           If
           hee
           meane
           Antichrist
           hid
           it
           ,
           and
           so
           made
           the
           holding
           it
           ,
           his
           footstoole
           ;
           Then
           1.
           
           It
           was
           not
           God
           that
           hid
           it
           ,
           as
           before
           hee
           said
           ,
           but
           Antichrist
           .
           2.
           
           It
           had
           then
           been
           manifest
           before
           ,
           and
           then
           began
           to
           be
           hid
           ,
           when
           there
           was
           most
           occasion
           to
           use
           it
           ;
           which
           before
           hee
           made
           improbable
           .
           If
           I
           were
           put
           upon
           the
           rack
           ,
           I
           could
           not
           give
           a
           rationall
           account
           of
           those
           words
           of
           the
           Objecter
           last
           recited
           ,
           or
           such
           as
           may
           but
           be
           consonant
           to
           his
           present
           undertakings
           .
           That
           which
           followes
           is
           more
           cleare
           ,
           that
           
             God
             caused
             a
             dead
             sleep
             to
             fall
             upon
             those
             truths
             :
          
           If
           hee
           did
           ,
           I
           wonder
           who
           first
           raised
           them
           out
           of
           that
           dead
           sleep
           ,
           
             Jun.
             Brutus
             ,
          
           or
           
             Buchan
             .
          
           or
           Mr.
           
             Goodwin
             ?
          
           But
           still
           it
           seemes
           God
           did
           on
           purpose
           hide
           truths
           ,
           in
           favour
           and
           assistance
           to
           Antichrist
           ,
           to
           help
           him
           into
           the
           world
           ;
           and
           this
           ,
           not
           like
           the
           spirit
           of
           slumber
           sent
           on
           men
           for
           their
           punishment
           ,
           but
           on
           divine
           truths
           ,
           which
           sure
           
           had
           not
           deserved
           it
           .
           Yet
           more
           particularly
           ,
           that
           the
           doctrine
           of
           liberty
           to
           resist
           superiours
           should
           be
           
             so
             opposite
             in
             a
             speciall
             manner
             to
             Antichrist
             ,
          
           that
           it
           was
           fain
           to
           be
           laid
           asleep
           to
           give
           him
           passage
           into
           his
           throne
           ,
           seemeth
           very
           strange
           to
           me
           .
           1.
           
           Because
           one
           piece
           of
           Antichrists
           pride
           is
           ,
           to
           exalt
           himselfe
           above
           all
           that
           is
           called
           God
           ,
           which
           is
           mostly
           interpreted
           Kings
           ;
           and
           if
           rightly
           ,
           then
           they
           that
           doe
           so
           enhaunce
           the
           power
           of
           the
           people
           ,
           as
           to
           make
           the
           King
           
             universis
             minorem
             ,
          
           and
           loose
           the
           reins
           of
           obedience
           so
           farre
           as
           to
           permit
           resistance
           ,
           will
           I
           feare
           discerne
           some
           part
           of
           the
           mark
           of
           the
           Beast
           upon
           their
           own
           brests
           .
           2.
           
           Because
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           2
           
             Thes.
          
           26.
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           vers.
           7.
           that
           hindred
           ,
           or
           let
           Antichrist
           ,
           and
           was
           like
           to
           doe
           so
           still
           ,
           till
           he
           were
           taken
           out
           of
           the
           way
           ,
           was
           by
           the
           Fathers
           commonly
           resolved
           to
           be
           the
           Roman
           Empire
           ,
           or
           Imperiall
           Soveraignty
           of
           
             Rome
             :
          
           See
           
             Tert.
             de
             resurr
             .
             c.
             24.
             
             Ambr.
             com
             .
             in
             2
             Thes.
             
             Hier.
             qu.
             11.
             ad
             Algas
             .
             Chrys.
             in
             2
             Thes.
             
             Cyr.
             Hier.
             catech.
             1●
             .
             Aug.
             de
             civ.
             Dei
             ,
             l.
             20.
             c.
             19.
             
             Lact.
             l.
             7.
             c.
             25.
             
             Oecum
             .
             in
             loc.
             &
             ib.
             Sever.
             &
             Gen.
          
           and
           therefore
           on
           the
           sacking
           of
           
             Rome
          
           by
           
             Alaricus
          
           the
           Goth
           ,
           S.
           
             Jerome
          
           presently
           expected
           that
           Antichrist
           should
           come
           ;
           and
           in
           his
           book
           
             ad
             Ageruchiam
             de
             monogam
             .
          
           wonders
           that
           any
           one
           would
           think
           of
           marrying
           at
           that
           time
           .
           Hence
           ,
           have
           learned
           men
           observed
           ,
           was
           that
           custome
           in
           the
           most
           ancient
           times
           to
           pray
           in
           their
           Lyturgies
           for
           the
           lasting
           of
           the
           Roman
           Empire
           ,
           that
           so
           Antichrist
           might
           be
           long
           a
           coming
           ,
           
             Tert.
             
             Apol.
             c.
             33.
             ad
             Scap.
             c.
          
           2.
           
           From
           whence
           ,
           though
           nothing
           else
           can
           be
           demonstratively
           inferred
           ,
           yet
           this
           certainly
           may
           ,
           That
           in
           those
           many
           Fathers
           opinion
           ,
           the
           power
           of
           Kings
           continuing
           intite
           ,
           was
           not
           like
           to
           help
           Antichrist
           in
           ;
           nor
           consequently
           ,
           the
           bringing
           down
           that
           power
           ,
           by
           the
           revelation
           of
           the
           doctrine
           of
           resistance
           ,
           like
           
             to
             cause
             an
             abortion
             in
             Antichrists
             birth
             ,
          
           or
           now
           tend
           to
           the
           casting
           him
           out
           of
           the
           world
           .
        
         
           As
           for
           the
           evidence
           of
           that
           Revelation-rule
           ,
           that
           the
           communalty
           ,
           in
           opposition
           to
           their
           Kings
           ,
           must
           have
           the
           great
           stroke
           in
           executing
           Gods
           judgement
           on
           Antichrist
           ,
           proved
           ,
           
             Revel.
          
           18.
           4
           ,
           6
           ,
           9.
           
           I
           must
           answer
           ,
           5.
           
           That
           I
           shall
           never
           wonder
           enough
           at
           the
           power
           of
           Prejudice
           evidenced
           in
           this
           Objecter
           ,
           by
           what
           hee
           hath
           put
           together
           to
           this
           purpose
           ,
           pag.
           32.
           
           To
           prove
           that
           the
           people
           contrary
           to
           their
           Kings
           shall
           destroy
           Antichrist
           ,
           this
           is
           thought
           by
           him
           sufficient
           evidence
           ,
           that
           
             the
             people
             are
             commanded
             to
             goe
             out
             of
             her
             ,
          
           vers.
           4.
           when
           vers.
           9.
           it
           followes
           ,
           that
           
             the
             Kings
             of
             the
             earth
             shall
             bewaile
             her
             ,
             and
             lament
             for
             her
             :
          
           The
           unconcludingnesse
           of
           the
           Argument
           I
           shall
           not
           insist
           on
           ,
           but
           onely
           looke
           forward
           to
           another
           place
           which
           hee
           cites
           immediatly
           ,
           
             Revel.
             17.
             17.
             
             Where
             the
             ten
             Kings
             are
             said
             to
             hate
             the
             Whore
             ,
             and
             make
             her
             desolate
             .
          
           Now
           the
           word
           
             Kings
          
           in
           this
           last
           place
           signifies
           ,
           saith
           the
           Objecter
           ,
           not
           the
           persons
           of
           Kings
           ,
           but
           their
           States
           and
           Kingdomes
           ;
           and
           to
           this
           purpose
           proofes
           are
           produced
           :
           But
           ,
           first
           ,
           I
           beseech
           him
           to
           deale
           ingenuously
           ,
           Doth
           the
           word
           King
           ever
           signifie
           the
           Kingdome
           opposed
           to
           the
           King
           ;
           1.
           
           Any
           part
           of
           the
           Kingdome
           excluding
           the
           King
           ?
           But
           then
           ,
           2.
           
           See
           the
           mystery
           of
           prejudice
           which
           I
           mentioned
           ,
           where
           it
           is
           for
           the
           Objecter's
           turne
           ,
           
             Revel.
          
           18.
           the
           Kings
           of
           the
           earth
           ,
           must
           signifie
           their
           persons
           ,
           in
           opposition
           to
           their
           people
           ;
           but
           where
           it
           is
           not
           for
           
           his
           turne
           ,
           
             Revel.
          
           17.
           there
           the
           word
           Kings
           ,
           must
           signifie
           the
           people
           ,
           or
           any
           but
           the
           King
           .
           Would
           not
           the
           spirit
           of
           meeknesse
           have
           easily
           compounded
           this
           businesse
           ,
           and
           have
           given
           the
           word
           [
           Kings
           ]
           leave
           in
           both
           places
           to
           signifie
           both
           their
           Persons
           and
           their
           Realmes
           ;
           and
           so
           have
           reconciled
           the
           places
           ,
           that
           some
           Kings
           with
           their
           Kingdomes
           should
           bewaile
           her
           ,
           and
           some
           againe
           hate
           her
           ;
           they
           bewaile
           her
           ,
           that
           continued
           with
           her
           till
           her
           destruction
           ,
           when
           they
           see
           the
           smoak
           of
           her
           burning
           ,
           18.
           9.
           and
           others
           hate
           her
           ,
           who
           had
           once
           tasted
           of
           her
           filthinesse
           ,
           and
           repented
           and
           left
           her
           before
           :
           This
           were
           very
           agreeable
           to
           those
           Texts
           ,
           if
           wee
           had
           not
           peremptorily
           resolved
           to
           fetch
           some
           other
           sense
           out
           of
           them
           .
           3.
           
           That
           first
           place
           alone
           by
           it selfe
           concludes
           onely
           thus
           much
           ,
           that
           good
           men
           come
           (
           or
           are
           exhorted
           to
           come
           )
           out
           from
           Antichrist
           ,
           and
           avenge
           the
           Whore
           ;
           and
           earthly
           men
           that
           have
           love
           to
           her
           ,
           bewaile
           her
           ;
           but
           not
           that
           either
           the
           first
           are
           all
           common
           people
           ,
           (
           for
           sure
           Kings
           may
           be
           called
           Gods
           people
           ,
           or
           be
           in
           that
           number
           )
           or
           the
           second
           none
           but
           Kings
           .
           As
           for
           the
           proofe
           that
           those
           people
           ,
           
             vers.
          
           4.
           are
           the
           Subjects
           of
           those
           Kings
           ,
           
             vers.
          
           9.
           because
           they
           are
           such
           as
           come
           out
           of
           
             Babylon
             ,
          
           sure
           that
           is
           very
           weak
           ;
           for
           
             Babylon
          
           being
           the
           Province
           of
           the
           Whore
           ,
           there
           may
           be
           Kings
           as
           well
           as
           Subjects
           there
           ,
           and
           those
           Kings
           come
           out
           too
           ,
           as
           well
           as
           those
           Subjects
           .
           For
           ,
           suppose
           King
           and
           People
           of
           
             England
          
           all
           Popish
           ,
           why
           might
           they
           not
           all
           reform
           together
           ?
           It
           seems
           Antichrist
           must
           never
           be
           cast
           out
           of
           a
           Kingdome
           ,
           till
           the
           people
           doe
           it
           in
           spight
           of
           the
           King
           ;
           and
           therefore
           it
           is
           concluded
           ,
           that
           it
           was
           not
           done
           here
           in
           the
           dayes
           of
           King
           
             Edward
             ,
          
           nor
           Queen
           
             Elizabeth
             ,
          
           nor
           King
           
             James
             :
          
           and
           now
           since
           the
           new
           Revelations
           have
           assured
           men
           ,
           that
           Antichrist
           must
           now
           be
           cast
           out
           utterly
           from
           among
           us
           ,
           it
           is
           become
           necessary
           that
           our
           Soveraigne
           should
           be
           a
           Papist
           ;
           and
           as
           much
           zeale
           ,
           and
           as
           solid
           arguments
           used
           to
           perswade
           our
           friends
           that
           indeed
           he
           is
           so
           ,
           (
           though
           his
           constant
           word
           and
           actions
           now
           evidence
           the
           contrary
           )
           as
           are
           produced
           to
           maintain
           any
           other
           article
           of
           our
           new
           Saints
           beliefe
           :
           One
           of
           the
           most
           suspected
           and
           hated
           heresies
           of
           these
           dayes
           is
           ,
           to
           doubt
           of
           the
           Popish
           affections
           of
           our
           Superiours
           ,
           especially
           the
           King
           .
           Well
           ,
           by
           this
           doctrine
           ,
           if
           the
           King
           should
           chance
           not
           to
           be
           a
           Papist
           ,
           hee
           must
           turne
           to
           be
           one
           ,
           or
           else
           Popery
           cannot
           be
           cast
           out
           in
           his
           time
           .
           If
           so
           hee
           should
           doe
           ,
           turne
           Papist
           on
           purpose
           to
           prepare
           ,
           or
           dispose
           his
           Kingdome
           to
           turne
           Antichrist
           out
           ,
           this
           might
           be
           but
           answerable
           to
           Gods
           hiding
           of
           truths
           ,
           to
           that
           end
           to
           help
           Antichrist
           in
           .
           But
           should
           his
           Majesty
           be
           so
           malicious
           as
           to
           prove
           Protestant
           in
           earnest
           ,
           then
           what
           would
           become
           of
           that
           sure
           word
           of
           Prophecy
           ,
           that
           so
           many
           have
           been
           perswaded
           to
           depend
           on
           ,
           That
           Antichrist
           must
           now
           be
           cast
           out
           of
           this
           Kingdome
           ;
           which
           ,
           saith
           the
           Objector
           ,
           cannot
           be
           ,
           unlesse
           the
           people
           do
           it
           while
           the
           King
           bewailes
           .
           I
           hope
           I
           have
           said
           enough
           of
           this
           .
        
         
           As
           for
           the
           connexion
           of
           this
           observation
           ,
           with
           the
           conclusion
           in
           hand
           ,
           (
           though
           it
           matter
           little
           now
           ,
           the
           observation
           is
           proved
           so
           false
           ,
           yet
           )
           I
           shall
           adde
           ,
           that
           if
           the
           people
           were
           to
           doe
           that
           great
           feat
           of
           casting
           out
           Antichrist
           ,
           yet
           it
           appeares
           not
           how
           liberty
           of
           forcible
           resisting
           their
           Kings
           should
           be
           a
           necessary
           requisite
           to
           the
           work
           ,
           unlesse
           the
           lawfull
           King
           be
           the
           Antichrist
           in
           every
           
           Countrey
           ;
           for
           otherwise
           it
           is
           very
           possible
           ,
           that
           though
           they
           obey
           their
           Kings
           ,
           they
           may
           resist
           Antichrist
           ;
           though
           they
           love
           and
           revere
           their
           lawfull
           Superiour
           ,
           they
           may
           hate
           and
           abjure
           their
           unlawfull
           .
           Once
           more
           ,
           whereas
           it
           is
           againe
           repeated
           ,
           that
           the
           
             knowledge
             of
             the
             supposed
             Subjects
             liberty
             would
             have
             kept
             Antichrist
             from
             his
             throne
             ;
          
           I
           repeat
           again
           ,
           that
           if
           it
           would
           ,
           God
           sure
           would
           have
           revealed
           it
           to
           them
           of
           all
           others
           ;
           unlesse
           it
           appeare
           ,
           that
           God
           was
           more
           angry
           with
           the
           sinnes
           of
           Christians
           in
           
             Tertullian's
          
           age
           ,
           and
           so
           more
           fought
           against
           them
           ,
           then
           hee
           doth
           in
           ours
           against
           us
           ;
           for
           though
           God
           may
           of
           mercy
           undeserved
           throw
           down
           Antichrist
           ,
           yet
           that
           hee
           should
           so
           immediately
           and
           illustriously
           labour
           to
           set
           him
           up
           ,
           unlesse
           out
           of
           deserved
           indignation
           to
           a
           people
           ,
           is
           not
           easily
           resolved
           ;
           yet
           if
           this
           may
           appeare
           
             de
             facto
          
           to
           be
           so
           ,
           I
           shall
           yeeld
           ;
           till
           then
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
        
         
           The
           last
           blot
           laid
           on
           
             Tertullian
             ,
          
           to
           obliterate
           all
           whatsoever
           can
           be
           fetcht
           from
           him
           ,
           is
           ,
           That
           
             the
             authority
             of
          
           Tertullian
           ,
           
             and
             the
             submission
             of
             the
             Christians
             ,
             being
             both
             Apocryphall
             ,
             is
             too
             light
             to
             weigh
             against
             the
             practice
             of
             the
             great
             Prophet
          
           Elisha
           ,
           
             &c.
             
          
           To
           which
           I
           answer
           ,
           That
           that
           being
           supposed
           ,
           yet
           the
           grounds
           on
           which
           
             Tertullian
          
           saith
           the
           Christians
           of
           his
           time
           did
           so
           patiently
           suffer
           ,
           
             viz.
          
           the
           doctrine
           of
           Christian
           patience
           and
           meeknesse
           ,
           are
           not
           Apocryphall
           ,
           nor
           inferiour
           to
           that
           of
           
             Elisha
             ,
          
           though
           it
           were
           supposed
           to
           be
           argumentative
           ,
           or
           concluding
           for
           resistance
           .
           For
           any
           thing
           else
           added
           by
           the
           Objecter
           in
           this
           businesse
           ,
           as
           the
           disproving
           of
           
             Tertullian's
          
           relations
           on
           grounds
           of
           Christian
           doctrine
           ,
           from
           the
           contrary
           practice
           of
           
             David
          
           and
           
             Elisha
             ,
          
           though
           I
           might
           answer
           in
           one
           word
           ,
           That
           Christians
           are
           restrained
           from
           some
           things
           ,
           which
           were
           practised
           without
           fault
           in
           the
           Old
           Testament
           ;
           yet
           because
           those
           Old
           Testament-examples
           have
           been
           fully
           cleared
           by
           many
           others
           of
           our
           Writers
           ,
           and
           indeed
           are
           not
           pertinent
           to
           the
           discourse
           I
           was
           upon
           ,
           when
           this
           Objecter
           first
           met
           me
           in
           the
           way
           ,
           and
           led
           me
           this
           chace
           after
           him
           ,
           I
           shall
           not
           be
           so
           impertinent
           as
           to
           adde
           any
           thing
           ,
           but
           conceive
           my selfe
           to
           have
           vindicated
           the
           testimonies
           of
           those
           Fathers
           from
           all
           possible
           objections
           ,
           and
           so
           to
           have
           joyned
           the
           practice
           of
           Christians
           ,
           (
           those
           ancient
           Primitive
           ones
           )
           and
           proved
           them
           correspondent
           to
           the
           example
           of
           Christ
           ,
           and
           so
           to
           have
           made
           good
           my
           second
           Argument
           ,
           proposed
           from
           the
           example
           of
           Christ
           and
           Christians
           .
        
         
           My
           third
           is
           ,
           from
           the
           very
           making
           of
           Christianity
           ,
           and
           particularly
           of
           the
           Protestant
           Doctrine
           .
           And
           1.
           
           Of
           Christianity
           ,
           which
           as
           it
           differs
           from
           the
           Lawes
           both
           of
           
             Moses
          
           and
           Nature
           ,
           so
           it
           constantly
           reformes
           and
           perfects
           those
           (
           dissolves
           not
           any
           thing
           that
           was
           morall
           in
           them
           ,
           nor
           promises
           impunity
           for
           non-performance
           ,
           but
           upon
           repentance
           and
           reformation
           )
           elevates
           and
           raises
           them
           up
           to
           an
           higher
           pitch
           ,
           at
           least
           then
           Jewes
           or
           naturall
           men
           had
           conceived
           or
           understood
           themselves
           obliged
           to
           ,
           which
           the
           ancient
           Fathers
           generally
           resolve
           to
           be
           the
           meaning
           of
           his
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Mat.
          
           5.
           17.
           to
           fill
           up
           all
           vacuities
           in
           those
           former
           Lawes
           ,
           and
           adde
           unto
           them
           that
           perfection
           which
           should
           be
           proportionable
           to
           that
           greater
           measure
           of
           grace
           now
           afforded
           under
           the
           Gospell
           .
           Thus
           in
           that
           Sermon
           upon
           the
           mount
           ,
           that
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           that
           top
           of
           
           practicall
           Divinity
           ,
           (
           set
           down
           by
           way
           of
           particular
           instance
           of
           Christs
           purpose
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           besides
           the
           third
           proaemiall
           beatitude
           ,
           
             Blessed
             are
             the
             meeke
             ,
          
           which
           certainly
           though
           it
           may
           containe
           more
           ,
           yet
           excludes
           not
           ,
           but
           principally
           notes
           the
           meeke
           ,
           obedient
           subjects
           under
           government
           ,
           the
           non-resisters
           ,
           and
           therefore
           hath
           the
           same
           promise
           annext
           which
           the
           Law
           had
           given
           in
           the
           fifth
           Commandement
           ;
           (
           't
           was
           there
           ,
           That
           thy
           daies
           may
           be
           long
           in
           the
           Land
           ;
           't
           is
           here
           ,
           They
           shall
           possesse
           the
           earth
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           which
           
             Psal.
          
           37.
           11.
           whence
           it
           is
           cited
           ,
           refers
           clearely
           to
           the
           land
           of
           
             Canaan
             ,
          
           though
           improved
           into
           an
           higher
           sense
           now
           in
           the
           Gospell
           .
           )
           And
           againe
           ,
           besides
           the
           seventh
           beatitude
           of
           the
           peace-makers
           ,
           or
           peaceable
           ,
           (
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           being
           equivalent
           in
           the
           Scripture
           stile
           ,
           
             vid.
             Jam.
          
           3.
           18.
           
           )
           and
           the
           eighth
           ,
           of
           those
           that
           are
           persecuted
           for
           righteousnesse
           sake
           ,
           (
           whence
           sure
           is
           not
           excluded
           the
           cause
           of
           Religion
           and
           Christianity
           it selfe
           )
           as
           also
           of
           taking
           up
           the
           Crosse
           (
           of
           which
           I
           designe
           another
           discourse
           to
           speake
           more
           largely
           )
           which
           sure
           are
           opposite
           enough
           to
           forcible
           resisting
           of
           lawfull
           Magistrates
           ,
           especially
           for
           Religion
           :
           besides
           all
           these
           ,
           I
           say
           ,
           in
           the
           introduction
           to
           that
           Sermon
           ,
           there
           is
           in
           the
           body
           of
           the
           Sermon
           it selfe
           ,
           an
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           which
           sure
           prohibits
           all
           forcible
           resisting
           or
           violence
           even
           to
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           injurious
           or
           (
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           from
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           troublesome
           person
           ,
           which
           if
           it
           should
           chance
           to
           be
           our
           King
           ,
           would
           not
           certainly
           be
           more
           lawfully
           or
           Christianly
           resisted
           ,
           then
           any body
           else
           ;
           especially
           ,
           when
           it
           is
           our
           religion
           which
           is
           invaded
           ,
           which
           of
           all
           other
           things
           a
           whole
           Army
           of
           plunderers
           cannot
           rob
           us
           of
           ,
           (
           as
           they
           may
           of
           the
           cloake
           ,
           vers.
           40.
           )
           and
           therefore
           needs
           not
           our
           violence
           to
           retaine
           it
           ;
           nor
           is
           ever
           injured
           ,
           but
           more
           illustrated
           by
           our
           suffering
           .
           To
           this
           may
           be
           added
           the
           consideration
           of
           the
           
             depositum
          
           left
           by
           Christ
           with
           his
           Disciples
           ,
           
             pacem
             ,
          
           peace
           ,
           
             John
          
           14.
           27.
           
           (
           which
           it
           seemes
           onely
           the
           beloved
           disciple
           had
           recorded
           )
           Peace
           I
           leave
           with
           you
           ,
           externall
           peace
           ,
           for
           the
           
             pacem
             meam
             ,
          
           my
           peace
           ,
           followes
           after
           as
           a
           gift
           perhaps
           peculiar
           to
           them
           that
           prised
           and
           kept
           this
           legacy
           :
           and
           if
           it
           be
           objected
           that
           Christ
           came
           not
           to
           send
           peace
           ,
           but
           a
           sword
           ,
           
             Mat.
          
           10.
           34.
           that
           sure
           refers
           not
           to
           Christs
           prime
           counsell
           or
           purpose
           ,
           but
           to
           the
           event
           ;
           what
           he
           foresaw
           it
           would
           be
           ,
           or
           what
           he
           had
           determined
           it
           ought
           (
           which
           manner
           of
           speech
           is
           very
           ordinary
           in
           all
           Authors
           )
           for
           the
           precept
           is
           punctuall
           to
           
             Peter
          
           against
           the
           use
           of
           the
           sword
           ,
           and
           to
           all
           the
           disciples
           for
           preserving
           of
           peace
           ,
           
             Mar.
          
           9.
           50.
           and
           to
           that
           it
           is
           thought
           the
           mention
           of
           falt
           belongs
           in
           that
           place
           ,
           which
           among
           other
           qualities
           is
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ;
           unitive
           ,
           have
           falt
           in
           your selves
           ,
           and
           have
           peace
           one
           with
           another
           .
           On
           these
           texts
           ,
           many
           effectuall
           emphaticall
           descants
           are
           added
           by
           the
           Apostles
           ,
           
             Rom.
          
           12.
           18.
           
           If
           it
           be
           possible
           ,
           as
           much
           as
           in
           you
           lieth
           ,
           live
           peaceably
           with
           all
           men
           ,
           and
           
             Heb.
          
           12.
           14.
           follow
           peace
           with
           all
           men
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           an
           agonisticall
           word
           to
           run
           for
           it
           as
           for
           a
           prize
           ,
           or
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           1
           
             Thess.
          
           4.
           11.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           we
           render
           it
           ,
           study
           (
           it
           is
           ,
           be
           emulous
           ,
           contend
           ,
           strive
           ,
           make
           it
           your
           ambition
           )
           to
           be
           quiet
           ,
           to
           which
           I
           shall
           onely
           adde
           two
           places
           more
           ,
           
             Jam.
          
           3.
           17
           ,
           18.
           
           The
           wisdome
           which
           cometh
           from
           above
           is
           first
           pure
           ,
           then
           peaceable
           ,
           &c.
           
           Which
           before
           ,
           ver.
           13.
           he
           had
           called
           meeknesse
           
           of
           wisdome
           ,
           then
           1
           
             Pet.
          
           3.
           3.
           where
           after
           direction
           for
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           obedience
           of
           wives
           to
           husbands
           (
           and
           we
           know
           the
           Kingdomes
           relation
           to
           the
           King
           is
           besides
           others
           ,
           that
           of
           a
           wife
           to
           an
           husband
           who
           is
           therefore
           espoused
           to
           it
           with
           the
           ring
           at
           his
           Coronation
           )
           it
           is
           added
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           that
           her
           bravery
           consists
           in
           the
           sincerity
           (
           I
           think
           it
           should
           be
           rendred
           )
           of
           a
           meeke
           and
           quiet
           spirit
           ,
           which
           is
           in
           the
           sight
           of
           God
           of
           great
           price
           .
           If
           it
           be
           objected
           ,
           that
           these
           many
           places
           of
           peace
           are
           but
           generall
           wide
           illations
           against
           resistance
           ,
           or
           however
           ,
           no
           more
           pertinent
           to
           the
           case
           about
           resisting
           of
           Magistrates
           ,
           then
           of
           any
           other
           private
           man
           :
           I
           answer
           ,
           that
           though
           I
           might
           thus
           argue
           ,
           
             á
             minori
             ,
          
           (
           and
           also
           assume
           that
           no
           other
           resistance
           is
           neare
           so
           destructive
           of
           peace
           ,
           as
           that
           resisting
           of
           the
           Supreme
           power
           ,
           that
           being
           indeed
           the
           shaking
           of
           government
           it selfe
           ,
           which
           is
           the
           band
           of
           peace
           ,
           and
           the
           dissolving
           of
           which
           returnes
           us
           to
           the
           state
           of
           common
           hostility
           ,
           leaves
           us
           a
           wildernesse
           of
           Beares
           or
           Tygers
           ,
           not
           a
           society
           of
           men
           )
           yet
           I
           shall
           confesse
           ,
           that
           I
           intended
           not
           to
           lay
           any
           more
           weight
           on
           this
           part
           of
           the
           Argument
           ,
           then
           any
           man
           will
           acknowledge
           it
           able
           to
           beare
           ,
           and
           that
           therefore
           before
           I
           inferre
           my
           conclusion
           of
           non-resistance
           from
           the
           making
           of
           Christianity
           ,
           I
           must
           adde
           to
           these
           places
           so
           passionate
           for
           peace
           ,
           another
           sort
           of
           places
           concerning
           obedience
           ,
           of
           which
           (
           without
           naming
           the
           places
           being
           so
           knowne
           already
           )
           I
           shall
           venture
           this
           observation
           ,
           that
           in
           the
           new
           Testament
           especially
           the
           Epistles
           of
           the
           Apostles
           (
           which
           were
           all
           written
           in
           time
           of
           the
           reigne
           of
           wicked
           Heathen
           bloody
           adversaries
           of
           Christianity
           ,
           and
           can
           referre
           to
           none
           but
           those
           )
           there
           is
           no
           one
           Christian
           vertue
           ,
           or
           Article
           of
           Faith
           more
           cleerly
           delivered
           ,
           more
           effectually
           inforced
           upon
           our
           understandings
           and
           affections
           to
           be
           acknowledged
           by
           the
           one
           (
           against
           all
           pretence
           of
           Christian
           liberty
           to
           the
           contrary
           )
           and
           submitted
           to
           by
           the
           other
           ,
           then
           that
           of
           obedience
           to
           Kings
           ,
           &c.
           
           It
           were
           most
           easie
           to
           vindicate
           those
           places
           from
           all
           the
           glosses
           and
           scholia's
           that
           the
           writers
           of
           this
           yeare
           ,
           Mr.
           
             Goodwin
             in
             anticav
             .
          
           Mr
           
             Bur.
          
           Mr.
           
             Bridges
             ,
             &c.
          
           have
           invented
           to
           free
           themselves
           and
           others
           from
           the
           obedience
           most
           strictly
           required
           there
           ,
           but
           I
           would
           not
           againe
           trouble
           any
           ingenuous
           man
           with
           such
           extravagant
           discourses
           as
           even
           now
           I
           learnt
           by
           experience
           would
           be
           necessary
           to
           answere
           such
           exceptions
           ,
           which
           mens
           wit
           or
           somewhat
           worse
           hath
           produced
           ;
           besides
           ,
           those
           places
           have
           beene
           by
           others
           vindicated
           already
           .
           I
           shall
           onely
           say
           ,
           whosoever
           can
           without
           coloured
           spectacles
           find
           ground
           for
           the
           present
           resistance
           in
           those
           places
           of
           Scripture
           ,
           
             Rom.
          
           13.
           1
           
             Pet.
          
           2.
           13.
           18
           ,
           &c.
           so
           farre
           as
           to
           settle
           and
           quiet
           a
           conscience
           ,
           I
           shall
           not
           conceive
           my
           understanding
           fit
           to
           duell
           with
           his
           ,
           any
           more
           then
           I
           would
           wrestle
           with
           a
           fiend
           ,
           or
           combate
           with
           the
           fire
           ,
           which
           
             Pythagoras
          
           tels
           me
           would
           availe
           little
           ;
           he
           that
           can
           be
           sure
           that
           damnation
           
             (
             Rom.
          
           13.
           2.
           
           )
           signifies
           not
           damnation
           ,
           but
           some
           temporary
           mulct
           onely
           (
           if
           the
           King
           should
           proveable
           to
           inflict
           it
           )
           when
           ,
           vers.
           5.
           it
           is
           added
           we
           must
           needs
           be
           subject
           ,
           not
           onely
           for
           wrath
           ,
           
             (
             i.
             e.
          
           feare
           of
           temporary
           punishment
           )
           but
           also
           for
           conscience
           sake
           ,
           (
           which
           when
           it
           accuses
           ,
           bindes
           over
           to
           eternall
           wrath
           ,
           or
           damnation
           )
           I
           professe
           I
           know
           not
           what
           camell
           he
           may
           not
           swallow
           ;
           I
           shall
           onely
           in
           the
           
           bowels
           of
           Christ
           desire
           him
           to
           consider
           ,
           what
           a
           sad
           condition
           it
           would
           prove
           ,
           if
           being
           on
           this
           confidence
           engaged
           ,
           and
           by
           Gods
           hand
           taken
           away
           in
           this
           warre
           he
           should
           at
           Gods
           tribunall
           heare
           Saint
           
             Paul
          
           avouch
           ,
           that
           by
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           or
           damnation
           in
           that
           place
           ,
           he
           did
           meane
           no
           lesse
           then
           eternall
           damnation
           without
           repentance
           :
           O
           how
           would
           his
           countenance
           change
           ,
           his
           thoughts
           trouble
           him
           ,
           the
           joynts
           of
           his
           loynes
           be
           loosed
           ,
           and
           his
           knees
           smite
           one
           against
           another
           ,
           one
           generall
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           possesse
           all
           his
           faculties
           ,
           and
           Mr.
           
             Bridg
             :
          
           &c.
           be
           unable
           to
           settle
           him
           or
           give
           him
           confidence
           any
           longer
           ,
           when
           the
           
             Tekel
          
           shall
           come
           out
           of
           the
           wall
           over
           against
           that
           interpretation
           of
           his
           ,
           that
           it
           is
           weighed
           in
           the
           ballance
           (
           of
           truth
           and
           judgement
           )
           and
           found
           wanting
           ;
           Of
           this
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           I
           designe
           another
           disquisition
           :
           onely
           I
           could
           not
           deferre
           to
           forewarne
           the
           Reader
           of
           his
           danger
           in
           this
           place
           ,
           and
           now
           I
           shall
           not
           doubt
           from
           the
           making
           of
           Christianity
           to
           inferre
           my
           conclusion
           of
           non-resistance
           ,
           not
           doubting
           but
           the
           premises
           will
           beare
           it
           .
        
         
           For
           the
           other
           part
           of
           this
           third
           Argument
           from
           the
           making
           of
           the
           Protestant
           Doctrine
           ,
           I
           would
           faine
           be
           very
           briefe
           by
           way
           of
           compensation
           for
           my
           former
           importunity
           ,
           and
           therefore
           shall
           engage
           my selfe
           not
           to
           trouble
           the
           Reader
           with
           citations
           or
           names
           ,
           which
           yet
           might
           be
           brought
           by
           hundreds
           of
           reformed
           Writers
           for
           every
           
             Junius
             Brutus
             ,
          
           and
           
             Buchanan
          
           that
           hath
           appeared
           for
           the
           contrary
           since
           the
           Reformation
           .
           Though
           the
           truth
           is
           ,
           suchas
           these
           if
           they
           must
           be
           called
           Protestants
           ,
           are
           yet
           in
           this
           somewhat
           more
           then
           that
           title
           ever
           imported
           ,
           I
           may
           say
           perfect
           Jesuits
           in
           their
           principles
           ,
           and
           resolutions
           concerning
           Kings
           (
           no
           Papists
           of
           any
           Order
           hath
           gone
           so
           farre
           )
           although
           they
           differ
           somewhat
           in
           the
           seat
           of
           that
           power
           of
           making
           such
           resistance
           .
           That
           which
           I
           designed
           to
           say
           on
           this
           point
           is
           onely
           this
           ;
           That
           the
           doctrine
           of
           Allegiance
           to
           Kings
           ,
           and
           of
           their
           supremacy
           in
           all
           causes
           ,
           hath
           alwayes
           beene
           counted
           a
           principall
           head
           of
           difference
           betweene
           the
           Protestants
           and
           the
           worst
           of
           Papists
           ,
           and
           a
           speciall
           evidence
           ,
           which
           most
           men
           have
           used
           ,
           to
           conclude
           the
           Papacy
           to
           be
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           the
           Antichrist
           ,
           is
           this
           that
           the
           Pope
           exalteth
           himselfe
           above
           all
           that
           is
           called
           God
           :
           1.
           
           The
           Kings
           of
           the
           earth
           ,
           that
           he
           in
           case
           the
           King
           be
           not
           a
           Catholicke
           ,
           absolves
           Subjects
           from
           their
           Allegiance
           to
           him
           ,
           that
           he
           pretends
           power
           over
           them
           in
           spirituall
           things
           ,
           and
           in
           temporall
           in
           
             ordine
             ad
             spiritualia
             .
          
           It
           is
           not
           unknowne
           to
           any
           that
           the
           Oath
           of
           Supremacy
           if
           not
           of
           Allegiance
           among
           us
           is
           principally
           designed
           to
           discerne
           and
           discover
           Papists
           ,
           of
           whom
           ,
           one
           of
           the
           prayers
           appointed
           for
           the
           fifth
           of
           
             November
          
           affirmes
           ,
           that
           their
           Religion
           is
           Rebellion
           ,
           that
           sure
           is
           ,
           that
           one
           maine
           difference
           betwixt
           Romish
           and
           English
           ,
           Popish
           ,
           and
           Protestant
           doctrine
           ,
           is
           that
           of
           liberty
           to
           Rebell
           in
           some
           cases
           ,
           particularly
           in
           that
           of
           Religion
           :
           In
           opposition
           to
           all
           which
           doctrines
           or
           insinuations
           of
           theirs
           ,
           there
           is
           no
           Church
           that
           ever-exprest
           their
           sense
           in
           any
           Article
           more
           fully
           and
           largely
           ,
           then
           ours
           hath
           in
           this
           particular
           ,
           witnesse
           the
           severall
           parts
           of
           the
           Homily
           of
           Disobedience
           and
           Rebellion
           ,
           printed
           in
           Queene
           
             Elizabeths
          
           time
           .
           And
           if
           herein
           all
           other
           parts
           of
           the
           Reformed
           Church
           have
           not
           gone
           as
           farre
           as
           we
           ,
           yet
           shall
           I
           not
           retract
           my
           asserting
           this
           doctrine
           purely
           
           Protestant
           ,
           1.
           
           Because
           this
           Kingdome
           hath
           alwayes
           beene
           esteemed
           a
           prime
           part
           of
           the
           Reformation
           ,
           wherein
           the
           Papacy
           was
           legally
           cast
           out
           ,
           not
           by
           violence
           or
           tumults
           of
           the
           people
           ,
           and
           so
           nothing
           rejected
           but
           what
           in
           sobriety
           was
           necessary
           to
           be
           rejected
           ,
           and
           therefore
           our
           Church
           hath
           generally
           beene
           the
           
             Norma
             ,
          
           or
           rule
           ,
           by
           which
           others
           have
           desired
           to
           compose
           themselves
           ,
           and
           never
           yet
           any
           other
           so
           preferred
           before
           us
           ,
           as
           that
           our
           ancestours
           could
           thinke
           sit
           to
           conforme
           to
           them
           .
           2.
           
           Because
           in
           many
           other
           countries
           the
           government
           is
           not
           Regall
           ,
           or
           Monarchicall
           ,
           as
           here
           it
           is
           ,
           
             Bodin
             .
             l.
             2.
             c.
             5.
             de
             rep.
          
           can
           finde
           none
           of
           this
           nature
           in
           
             Europe
             ,
          
           but
           
             France
          
           and
           
             Spaine
             ,
          
           and
           
             England
          
           and
           
             Scotland
          
           (
           I
           conceive
           
             Ireland
          
           he
           contained
           under
           the
           word
           
             Angliam
             )
          
           in
           which
           ,
           saith
           he
           ,
           
             Reges
             sine
             controversiâ
             jura
             omnia
             majestatis
             habent
             per
             se
             :
             Singules
             civibus
             nec
             universis
             fas
             est
          
           (
           it
           seemes
           Master
           
             Dale
          
           our
           Embassadour
           ,
           from
           whom
           he
           had
           received
           his
           advertisements
           of
           the
           state
           of
           this
           Kingdome
           had
           not
           then
           heard
           that
           our
           King
           ,
           though
           
             Singulis
             major
             ,
          
           is
           
             universis
             minor
             ,
          
           which
           certainly
           had
           divested
           him
           of
           all
           Soveraignty
           ,
           it
           being
           impossible
           that
           the
           Soveraigne
           or
           Supreme
           of
           all
           should
           be
           
             Minor
          
           then
           any
           )
           
             Summi
             principis
             vitam
             ,
             famam
             aut
             fortunas
             in
             discrimen
             vocare
             ,
             seuvi
             ,
             seu
             judicio
             constituto
             id
             fiat
             ,
             &c.
             
          
           As
           for
           the
           Emperour
           of
           
             Germany
             ,
             Charles
          
           the
           fifth
           by
           name
           ,
           he
           saith
           plainly
           ,
           
             Tyrannide
             cives
             ad
             rempublicam
             oppressit
             ,
             cùm
             jura
             majestatis
             non
             haberet
             ,
          
           which
           if
           it
           be
           true
           ,
           will
           be
           some
           excuse
           to
           the
           Germane
           Princes
           in
           what
           they
           did
           at
           that
           time
           in
           taking
           up
           Armes
           for
           Religion
           ,
           though
           it
           is
           most
           certaine
           what
           he
           affirmes
           ,
           that
           when
           those
           Princes
           consulted
           
             M.
             Luther
          
           about
           it
           ,
           
             num
             id
             jure
             divino
             liceret
             ,
          
           whether
           it
           were
           lawfull
           in
           the
           sight
           of
           God
           ,
           
             Ille
             negavit
             ,
          
           he
           resolved
           it
           utterly
           unlawfull
           :
           this
           answer
           ,
           saith
           
             Bodin
             ,
             Luther
          
           gave
           
             Perinde
             atque
             si
          
           Carolus
           
             summam
             imperii
             solus
             haberet
             ,
          
           and
           therefore
           much
           more
           must
           it
           be
           given
           when
           the
           case
           is
           of
           a
           Monarch
           indeed
           ,
           as
           he
           concludes
           ;
           and
           though
           he
           acknowledge
           that
           distinction
           ,
           which
           it
           seemes
           
             Luther
          
           did
           not
           ,
           betwixt
           that
           Emperour
           and
           true
           Monarchs
           ,
           yet
           is
           he
           faine
           to
           passe
           a
           sad
           observation
           upon
           the
           fact
           of
           those
           Princes
           ,
           in
           taking
           up
           Armes
           for
           Religion
           ,
           against
           
             Luther's
          
           advice
           ,
           
             Ita
             funestum
             bellum
             reique
             publicae
             calamitosum
             susceptum
             est
             ,
             cum
             ingenti
             principum
             ac
             civium
             strage
             ,
             quia
             justa
             causa
             nulla
             videri
             potest
             adversus
             patriam
             arma
             sumendi
             .
          
           I
           would
           to
           God
           those
           words
           were
           Englisht
           in
           every
           of
           our
           hearts
           :
           a
           direfull
           and
           calamitous
           warre
           with
           the
           slaughter
           of
           all
           sorts
           ,
           because
           (
           though
           it
           were
           for
           Religion
           )
           yet
           no
           cause
           can
           be
           counted
           just
           of
           taking
           up
           Arms
           against
           one's
           country
           .
           The
           truth
           is
           ,
           what
           was
           done
           there
           though
           ,
           1.
           very
           unhappily
           ,
           and
           2.
           against
           no
           Monarch
           ,
           hath
           been
           thought
           imitable
           by
           
             Knox
          
           and
           
             Buchanan
          
           in
           
             Scotland
             ,
          
           and
           from
           thence
           infused
           into
           some
           few
           into
           
             England
             ,
          
           as
           
             Penry
             ,
          
           &c.
           
           But
           by
           Gods
           providence
           hath
           formerly
           beene
           timously
           restrained
           ,
           and
           not
           broken
           out
           to
           the
           defaming
           of
           our
           Protestant
           profession
           .
           It
           seemes
           now
           our
           sinnes
           are
           ripe
           for
           such
           a
           judgement
           ,
           the
           land
           divided
           into
           two
           extreame
           sinfull
           parts
           ;
           one
           by
           their
           sinnes
           fitted
           to
           suffer
           under
           this
           doctrine
           ,
           others
           sinfull
           enough
           to
           be
           permitted
           to
           broach
           and
           prosecute
           it
           .
           I
           meekly
           thanke
           God
           ,
           that
           though
           my
           
           sins
           are
           strangely
           great
           ,
           yet
           he
           hath
           not
           given
           me
           up
           to
           that
           latter
           judgement
           .
           I
           conceive
           I
           have
           also
           given
           some
           hints
           at
           least
           of
           proving
           my
           position
           from
           the
           making
           of
           the
           Protestant
           Doctrine
           .
        
         
           Now
           for
           the
           last
           Topicke
           ,
           taken
           from
           the
           constitution
           of
           this
           Kingdome
           .
           Though
           that
           be
           the
           Lawyers
           taske
           ,
           very
           prosperously
           undertaken
           by
           others
           ,
           yet
           one
           generall
           notion
           there
           is
           of
           our
           Laws
           ,
           which
           from
           my
           childhood
           I
           have
           imbibed
           ,
           and
           therefore
           conceive
           common
           to
           all
           others
           with
           me
           ;
           and
           it
           is
           this
           ,
           That
           the
           Lawes
           of
           this
           Kingdome
           put
           no
           man
           (
           no
           Papists
           I
           am
           sure
           )
           to
           death
           for
           Religion
           .
           When
           Jesuits
           and
           Seminary-Priests
           have
           suffered
           ,
           every
           man
           is
           so
           perfect
           in
           the
           Law
           ,
           as
           to
           know
           that
           it
           is
           for
           Treason
           ,
           by
           a
           Statute
           that
           makes
           it
           such
           for
           them
           to
           come
           into
           this
           Kingdome
           .
           The
           truth
           of
           this
           ,
           and
           the
           constant
           pleading
           of
           it
           against
           all
           Objecters
           ,
           hath
           made
           me
           swallow
           it
           as
           a
           principle
           of
           our
           Law
           ,
           that
           even
           Popery
           strictly
           taken
           (
           and
           not
           onely
           as
           now
           this
           last
           yeare
           it
           hath
           learnt
           to
           enlarge
           its
           importance
           )
           is
           no
           capitall
           crime
           .
           From
           whence
           ,
           I
           professe
           ,
           I
           know
           no
           impediment
           to
           forbid
           me
           to
           conclude
           ,
           that
           in
           the
           constitution
           of
           our
           State
           no
           warre
           for
           Religion
           is
           accounted
           a
           lawfull
           warre
           ;
           for
           that
           it
           should
           be
           lawfull
           to
           kill
           whole
           multitudes
           without
           any
           enditement
           ,
           yea
           ,
           and
           by
           attempting
           it
           ,
           to
           endanger
           ,
           at
           least
           ,
           our
           owne
           ,
           1.
           
           Many
           good
           Protestants
           lives
           ,
           for
           that
           ,
           which
           if
           it
           were
           proved
           against
           any
           single
           man
           ,
           would
           not
           touch
           his
           life
           in
           the
           least
           degree
           ,
           is
           ,
           I
           must
           acknowledge
           ,
           one
           of
           the
           
             Arcana
             belli
          
           which
           I
           cannot
           see
           into
           .
           And
           therefore
           
             Sleidan
          
           tels
           us
           of
           
             M.
             Luther
             ,
          
           that
           he
           would
           not
           allow
           a
           warre
           ,
           though
           but
           defensive
           ,
           with
           the
           Turke
           himselfe
           ,
           
             com
             .
             lib.
             13.
             pag.
          
           403.
           and
           though
           after
           he
           had
           mitigated
           his
           opinion
           upon
           a
           new
           state
           of
           the
           question
           ,
           and
           perswaded
           the
           Emperour
           to
           it
           ,
           yet
           it
           was
           with
           this
           limitation
           ,
           
             Modò
             nec
             vindictae
             ,
             nec
             gloriae
             ,
             nec
             emolumenti
             causâ
             subeatur
             ,
          
           (
           three
           things
           that
           are
           very
           rarely
           kept
           out
           of
           warre
           )
           
             sed
             tantùm
             ut
             sparcissimum
             latronem
             ,
             non
             ex
             religionis
             ,
             sed
             furti
             &
             injuriarum
             actione
             aggrediantur
             .
          
           It
           seemes
           the
           cause
           of
           religion
           ,
           although
           it
           were
           of
           Christianity
           against
           Mahometisme
           ,
           was
           not
           to
           him
           a
           sufficient
           warrant
           for
           a
           defensive
           war
           .
           But
           then
           2.
           
           For
           this
           warre
           to
           be
           waged
           against
           the
           Prince
           ,
           (
           or
           by
           any
           one
           but
           the
           Prince
           ,
           in
           a
           Monarchie
           ,
           as
           this
           is
           )
           who
           whatsoever
           he
           hath
           not
           ,
           hath
           certainly
           the
           power
           of
           the
           sword
           immediatly
           from
           God
           (
           or
           else
           must
           be
           acknowledged
           not
           to
           have
           it
           at
           all
           ,
           for
           this
           power
           cannot
           be
           in
           any
           people
           originally
           ,
           or
           anywhere
           but
           in
           God
           ,
           and
           therefore
           it
           may
           be
           most
           truly
           said
           ,
           that
           though
           the
           regall
           power
           were
           confest
           to
           be
           first
           given
           by
           the
           people
           ,
           yet
           the
           power
           of
           the
           sword
           ,
           wherewith
           regality
           is
           endowed
           ,
           would
           be
           a
           superaddition
           of
           Gods
           ,
           never
           belonging
           to
           regall
           or
           whatever
           other
           power
           ,
           till
           God
           annext
           it
           :
           in
           
             Gen.
          
           9.
           6.
           which
           also
           seemes
           to
           be
           out
           of
           all
           dispute
           in
           this
           Kingdome
           ,
           even
           at
           this
           time
           ,
           where
           the
           universall
           body
           of
           the
           commonalty
           ,
           even
           by
           those
           that
           would
           have
           the
           regall
           power
           originally
           in
           them
           ,
           is
           not
           yet
           affirmed
           to
           have
           any
           aggregate
           power
           ,
           any
           farther
           then
           every
           man
           single
           out
           of
           government
           was
           presumed
           to
           have
           over
           himselfe
           ,
           which
           sure
           was
           not
           power
           of
           his
           owne
           life
           ;
           for
           even
           in
           nature
           there
           is
           
             Felonia
             de
             se
             ,
          
           and
           therefore
           the
           representative
           
           body
           of
           the
           Commons
           ,
           is
           so
           farre
           from
           being
           a
           Judicature
           in
           capitall
           matters
           ,
           that
           it
           cannot
           administer
           an
           oath
           )
           and
           therefore
           is
           not
           justly
           invasible
           by
           any
           subject
           ,
           or
           community
           of
           subjects
           ,
           who
           certainly
           have
           not
           that
           power
           ,
           nor
           pretend
           to
           have
           it
           ,
           and
           when
           they
           take
           it
           ,
           thinke
           it
           necessary
           to
           excuse
           that
           fact
           by
           pretence
           of
           necessity
           ,
           which
           every body
           knowes
           ,
           is
           the
           colour
           for
           those
           things
           which
           have
           no
           ordinary
           meanes
           of
           justifying
           them
           (
           like
           that
           which
           Divines
           say
           of
           saving
           of
           children
           and
           ideots
           ,
           &c.
           by
           some
           extraordinary
           way
           .
           )
           Nay
           ,
           3.
           
           For
           this
           warre
           to
           be
           waged
           ,
           not
           against
           Popery
           ,
           truly
           so
           called
           ,
           but
           against
           the
           onely
           true
           Protestant
           Religion
           ,
           as
           it
           stands
           (
           and
           by
           attempting
           to
           make
           new
           Lawes
           is
           acknowledged
           as
           yet
           to
           stand
           )
           establisht
           by
           the
           old
           Lawes
           of
           the
           Land
           ,
           and
           therefore
           is
           faine
           to
           be
           called
           Popish
           (
           and
           our
           Martyr-reformers
           not
           able
           ,
           by
           those
           fiery
           chariots
           of
           theirs
           ,
           to
           get
           out
           of
           the
           confines
           of
           
             Babylon
             )
          
           that
           it
           may
           be
           fit
           to
           be
           destroyed
           ;
           just
           as
           the
           Primitive
           Christians
           were
           by
           the
           persecuters
           put
           in
           wilde
           beasts
           skins
           ,
           that
           in
           those
           shapes
           they
           might
           be
           devoured
           :
           this
           I
           confesse
           is
           to
           me
           a
           complication
           of
           riddles
           ,
           (
           and
           therefore
           put
           by
           some
           Artist
           under
           that
           deep-dark-phrase
           ,
           and
           title
           of
           Fundamentall
           Lawes
           of
           the
           Kingdome
           )
           to
           which
           certainly
           no
           liberty
           or
           right
           of
           the
           subject
           in
           
             Magna
             Carta
             ,
          
           no
           nor
           legislative
           power
           ,
           will
           enable
           any
           man
           to
           give
           any
           intelligible
           ,
           much
           lesse
           legall
           name
           :
           At
           which
           I
           professe
           I
           am
           not
           ill
           pleased
           ,
           because
           this
           I
           hope
           will
           keepe
           it
           from
           being
           recorded
           to
           posterity
           .
        
         
           I
           have
           done
           with
           my
           fourth
           Argument
           ,
           and
           am
           heartily
           sorry
           I
           have
           kept
           my
           Reader
           so
           long
           from
           his
           prayers
           ,
           which
           must
           set
           an
           end
           to
           this
           controversie
           ,
           for
           sure
           Arguments
           are
           too
           blunt
           to
           doe
           it
           ;
           I
           beseech
           God
           to
           direct
           all
           our
           hearts
           to
           a
           constant
           use
           of
           those
           meanes
           (
           together
           with
           fasting
           and
           abstinence
           ,
           at
           least
           from
           farther
           provoking
           sins
           )
           to
           exorcize
           that
           evill
           spirit
           that
           hath
           divided
           his
           titles
           (
           of
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           now
           at
           length
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           &
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           among
           us
           ,
           and
           by
           those
           meanes
           infused
           his
           mortiferous
           poyson
           into
           the
           very
           veines
           of
           this
           whole
           Kingdome
           .
           [
           I
           create
           the
           fruit
           of
           the
           lips
           ,
           peace
           ,
           peace
           to
           him
           that
           is
           farre
           off
           ,
           &c.
           and
           I
           will
           heale
           him
           .
           Thou
           hast
           moved
           the
           land
           ,
           and
           divided
           it
           ,
           heale
           the
           sores
           thereof
           ,
           for
           it
           shaketh
           .
           ]
        
         
           The
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           according
           to
           its
           origination
           signifies
           Censure
           ,
           Judgement
           ,
           
           and
           in
           its
           making
           hath
           no
           intimation
           ,
           either
           of
           the
           quality
           of
           the
           offence
           to
           which
           that
           judgement
           belongs
           ,
           or
           of
           the
           Judge
           who
           inflicts
           it
           :
           that
           it
           belongs
           to
           humane
           judgements
           ,
           or
           sentences
           of
           temporall
           punishments
           sometimes
           ,
           is
           apparent
           by
           
             Luke
          
           23.
           40.
           where
           one
           thiefe
           saith
           to
           the
           other
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           meaning
           it
           seemes
           ,
           the
           same
           sentence
           of
           death
           ,
           or
           capitall
           punishment
           ,
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             c.
          
           24.
           20.
           judgement
           of
           death
           ,
           temporall
           ;
           and
           that
           at
           other
           times
           it
           signifies
           also
           divine
           judgement
           ,
           is
           as
           apparent
           ,
           
             Act.
          
           2●
           .
           26.
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           judgement
           to
           come
           ,
           that
           is
           ,
           certainly
           at
           the
           end
           of
           this
           world
           ,
           at
           the
           day
           of
           doome
           .
           So
           
             Rom.
          
           2.
           2.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           judgement
           of
           God
           ,
           and
           so
           againe
           ,
           vers.
           3.
           which
           vers
           .
           5.
           is
           explained
           to
           be
           wrath
           or
           punishment
           against
           the
           day
           of
           wrath
           ,
           &c.
           so
           
             Heb.
          
           6.
           2.
           resurrection
           of
           the
           dead
           ,
           
           and
           eternall
           judgement
           .
           The
           truth
           is
           in
           this
           sense
           it
           is
           most-what
           taken
           in
           this
           Booke
           ,
           see
           
             Matth.
             23.
             14.
             
             Mar.
             12.
             40.
             
             Luke
             20.
             47.
             
             Rom.
          
           3.
           8.
           and
           therefore
           
             Hesychius
             ,
          
           the
           best
           Glossary
           for
           the
           new-Testament
           ,
           renders
           it
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           Gods
           retribution
           or
           payment
           ,
           or
           rendering
           according
           to
           works
           .
           It
           will
           not
           be
           worth
           while
           to
           survey
           and
           consider
           every
           place
           where
           the
           word
           is
           used
           ,
           he
           that
           shall
           doe
           so
           ,
           will
           perhaps
           resolve
           with
           me
           to
           accept
           of
           that
           glossary
           ,
           and
           understand
           it
           constantly
           of
           Gods
           judgment
           ;
           unlesse
           ,
           when
           the
           circumstances
           of
           the
           place
           shall
           inforce
           the
           contrary
           ,
           as
           they
           doe
           in
           the
           places
           first
           mentioned
           ,
           and
           1
           
             Cor.
          
           6.
           7.
           
           But
           then
           when
           the
           context
           rather
           leades
           to
           the
           second
           sense
           ,
           there
           will
           be
           great
           danger
           for
           any
           man
           to
           apply
           it
           to
           humane
           judgements
           ,
           for
           by
           so
           doing
           ,
           hee
           may
           slatter
           himselfe
           or
           others
           in
           some
           sin
           ,
           and
           run
           into
           that
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           as
           it
           signifies
           eternall
           judgement
           ,
           when
           by
           that
           mis-understanding
           he
           doth
           not
           conceive
           himselfe
           in
           any
           danger
           of
           it
           .
           Of
           places
           which
           without
           all
           controversie
           thus
           interpret
           themselves
           ;
           I
           will
           mention
           two
           ,
           2
           
             Pet.
          
           2.
           3.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           wee
           render
           it
           ,
           whose
           judgement
           of
           a
           long
           time
           lingereth
           not
           :
           which
           that
           it
           belongs
           to
           eternall
           vengence
           ,
           appeares
           by
           the
           next
           words
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           wee
           render
           it
           ,
           Their
           damnation
           ,
           it
           is
           literally
           ,
           Their
           destruction
           sleepeth
           not
           .
           The
           second
           place
           is
           ,
           1
           
             Tim
             ,
          
           3.
           6.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           fall
           into
           the
           condemnation
           of
           the
           Devill
           ;
           that
           is
           ,
           sure
           into
           that
           sentence
           that
           fell
           upon
           
             Lucifer
          
           for
           his
           pride
           (
           being
           cast
           out
           of
           Heaven
           ,
           and
           reserved
           to
           chaines
           of
           eternall
           darknesse
           )
           for
           the
           person
           spoken
           of
           here
           ,
           is
           the
           Novice
           ,
           or
           new
           Convert
           ,
           lifted
           up
           with
           pride
           ,
           just
           parallel
           to
           the
           Angells
           newly
           created
           ,
           lifted
           up
           with
           pride
           also
           ,
           the
           crimes
           and
           the
           persons
           parallel
           ,
           and
           so
           sure
           the
           punishment
           also
           .
           Now
           three
           places
           more
           there
           are
           which
           appeare
           to
           me
           by
           the
           same
           meanes
           of
           evidence
           ,
           or
           rule
           of
           interpreting
           ,
           to
           belong
           to
           the
           same
           sense
           ,
           though
           I
           cannot
           say
           of
           them
           as
           I
           did
           before
           ,
           [
           without
           controversie
           ]
           For
           I
           see
           it
           is
           not
           onely
           doubted
           by
           some
           ,
           whether
           they
           doe
           belong
           to
           this
           sense
           or
           no
           ,
           but
           that
           it
           is
           resolved
           they
           doe
           not
           :
           which
           resolution
           sure
           must
           be
           obnoxious
           to
           some
           danger
           ,
           that
           I
           say
           no
           worse
           of
           it
           .
           The
           first
           of
           these
           places
           is
           ,
           
             Rom.
          
           13.
           2.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           :
           we
           render
           it
           ,
           They
           that
           resist
           shall
           receive
           to
           themselves
           damnation
           :
           But
           say
           others
           ,
           it
           must
           be
           rendred
           judgement
           ,
           as
           that
           signifies
           some
           temporary
           punishment
           which
           the
           higher
           powers
           may
           inflict
           ,
           and
           nothing
           else
           :
           and
           this
           they
           labour
           to
           make
           appeare
           by
           the
           words
           following
           :
           For
           Rulers
           are
           a
           terrour
           to
           evill
           works
           ,
           and
           he
           beareth
           not
           the
           sword
           in
           vaine
           ,
           &c.
           
           To
           which
           I
           answer
           ,
           That
           there
           is
           no
           doubt
           made
           by
           me
           or
           any
           ,
           but
           that
           Rulers
           are
           to
           punish
           men
           for
           evill
           works
           ,
           particularly
           that
           of
           resistance
           against
           them
           ,
           and
           not
           onely
           that
           ,
           but
           also
           crimes
           against
           our
           brethren
           ,
           and
           God
           ;
           and
           in
           that
           respect
           it
           is
           added
           ,
           vers.
           4.
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           Minister
           or
           officer
           of
           God
           he
           is
           ,
           and
           executioner
           for
           wrath
           ,
           that
           is
           ,
           punishment
           temporall
           to
           him
           (
           indefinitely
           )
           that
           doth
           evill
           .
           But
           doth
           it
           follow
           from
           hence
           ,
           that
           either
           he
           that
           makes
           forcible
           resistance
           against
           the
           Superiour
           or
           Supreme
           power
           ,
           or
           that
           commits
           any
           other
           sinne
           (
           which
           the
           Supreme
           power
           is
           set
           to
           avenge
           or
           
           punish
           temporally
           )
           shall
           incurre
           no
           eternall
           punishment
           ?
           If
           this
           new
           Divinity
           should
           be
           entertained
           ,
           it
           must
           be
           priviledge
           and
           protection
           to
           other
           sins
           ,
           as
           well
           as
           resistance
           and
           rebellion
           ,
           even
           to
           all
           that
           any
           judiciall
           lawes
           have
           power
           to
           punish
           ,
           for
           in
           these
           also
           he
           is
           the
           Minister
           of
           God
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           an
           avenger
           ,
           or
           executioner
           for
           punishment
           ,
           and
           there
           is
           no
           avoiding
           it
           ;
           but
           this
           must
           be
           extended
           indefinitely
           ,
           or
           vniversally
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           to
           any
           malefactour
           punishable
           by
           that
           power
           ,
           or
           that
           comes
           under
           this
           cognisance
           ;
           and
           so
           by
           this
           Logicke
           ,
           he
           that
           is
           hanged
           ,
           may
           not
           be
           damned
           ,
           what
           ever
           his
           crime
           be
           ;
           an
           execution
           on
           earth
           shall
           be
           as
           good
           as
           a
           Purgatory
           to
           excuse
           him
           from
           any
           other
           punishment
           .
           But
           then
           secondly
           ,
           suppose
           a
           Rebell
           escape
           the
           hand
           of
           justice
           here
           below
           ,
           by
           slight
           ,
           &c.
           nay
           ,
           that
           he
           prosper
           in
           his
           rebellion
           ,
           and
           get
           the
           better
           of
           it
           ,
           that
           the
           King
           be
           not
           able
           to
           punish
           him
           ;
           nay
           ,
           yet
           farther
           ,
           that
           he
           proceed
           higher
           ,
           Despose
           the
           King
           ,
           and
           get
           into
           his
           place
           ,
           What
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           is
           he
           like
           to
           receive
           ,
           if
           that
           signifie
           onely
           the
           Kings
           wrath
           or
           temporall
           punishment
           ?
           Sure
           this
           prosperousnesse
           of
           the
           crime
           must
           make
           it
           cease
           to
           be
           a
           crime
           ,
           make
           it
           commence
           vertue
           ,
           as
           the
           Turkes
           on
           their
           principles
           are
           wont
           to
           resolve
           it
           ,
           saith
           
             Busbequius
             ,
             Ep.
             4.
             —
             Ex
             opinione
             quae
             Turcis
             insedit
             ut
             res
             quocunque
             consilio
             institutas
             ,
             si
             bene
             cadunt
             ,
             ad
             Deum
             Authorem
             referant
             ,
             &c.
             
          
           Or
           else
           give
           it
           ,
           (
           though
           it
           be
           a
           sinne
           never
           so
           great
           ,
           and
           unrepented
           of
           )
           perfect
           impunity
           both
           in
           this
           world
           ,
           and
           in
           another
           :
           And
           certainly
           this
           is
           no
           jest
           ,
           for
           he
           that
           observes
           the
           behaviours
           of
           many
           men
           ,
           (
           the
           no
           manner
           of
           regrets
           or
           reluctancies
           in
           their
           course
           of
           forcible
           resistance
           ,
           (
           save
           onely
           when
           they
           conceive
           it
           goes
           not
           on
           so
           prosperously
           as
           it
           was
           wont
           )
           and
           the
           great
           weekly
           industry
           that
           is
           used
           to
           perswade
           all
           men
           of
           the
           continued
           prosperity
           of
           the
           side
           ,
           as
           being
           conceived
           farre
           more
           usefull
           and
           instrumentall
           to
           their
           ends
           ,
           then
           the
           demonstration
           of
           the
           justice
           of
           it
           ,
           mens
           consciences
           being
           resolved
           more
           by
           the
           Diurnall
           ,
           then
           the
           Bible
           ,
           by
           the
           Intelligencer
           then
           the
           Divine
           ,
           unlesse
           he
           turne
           Intelligencer
           also
           ,
           I
           would
           we
           had
           not
           so
           many
           of
           those
           Pluralists
           .
           )
           Will
           have
           reason
           to
           resolve
           that
           this
           Divinity
           is
           the
           principle
           by
           which
           they
           move
           ;
           which
           if
           it
           be
           not
           yet
           brought
           to
           absurdities
           enough
           ,
           then
           looke
           a
           little
           forward
           to
           the
           conclusion
           ,
           deduced
           and
           inferr'd
           vers
           .
           5.
           
           Wherefore
           ye
           must
           be
           subject
           ,
           not
           onely
           for
           wrath
           ,
           but
           also
           for
           conscience
           sake
           .
           Words
           by
           Prophetick
           Spirit
           added
           by
           the
           Apostle
           ,
           as
           it
           were
           on
           purpose
           to
           contradict
           
             in
             terminis
             ,
          
           that
           new
           interpretation
           .
           Wrath
           signifies
           that
           temporall
           punishment
           ,
           vers.
           4.
           which
           if
           it
           were
           the
           all
           that
           is
           meant
           by
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           then
           how
           can
           it
           be
           true
           ,
           that
           we
           must
           be
           subject
           not
           onely
           for
           wrath
           ?
           Certainely
           he
           that
           resists
           is
           not
           subject
           (
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           is
           all
           one
           with
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           both
           directly
           contrary
           to
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           word
           used
           both
           in
           the
           third
           and
           fifth
           verse
           )
           and
           therefore
           if
           we
           must
           be
           subject
           not
           onely
           for
           wrath
           ,
           as
           that
           signifies
           temporall
           punishment
           ,
           then
           he
           that
           resists
           ,
           shall
           receive
           more
           then
           wrath
           ,
           as
           that
           signifies
           temporall
           punishment
           ,
           
             viz.
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           in
           our
           rendering
           ,
           condemnation
           ,
           if
           he
           doe
           not
           prevent
           it
           timously
           by
           repentance
           :
           which
           sure
           is
           the
           importance
           of
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           but
           also
           for
           conscience
           sake
           ;
           that
           if
           he
           doe
           it
           not
           ,
           it
           will
           
           be
           sin
           to
           him
           ,
           wound
           his
           conscience
           ,
           bind
           him
           over
           to
           that
           punishment
           which
           belongs
           to
           an
           accusing
           conscience
           ,
           (
           which
           sure
           is
           more
           then
           a
           temporall
           mulct
           )
           which
           is
           farther
           cleare
           from
           the
           first
           verse
           of
           that
           Chapter
           ,
           the
           command
           of
           subjection
           .
           For
           sure
           ,
           every
           Divine
           or
           Apostolicall
           command
           entred
           into
           the
           Canon
           of
           Scripture
           ,
           doth
           bind
           conscience
           ;
           and
           the
           breach
           of
           it
           ,
           knowne
           and
           deliberate
           ,
           is
           no
           lesse
           then
           a
           damning
           sinne
           ,
           even
           under
           the
           Gospel
           ,
           mortiferous
           and
           destructive
           without
           repentance
           ;
           which
           is
           just
           equivalent
           to
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           he
           shall
           receive
           damnation
           ,
           in
           our
           way
           of
           interpreting
           it
           .
           So
           much
           for
           that
           first
           place
           .
        
         
           The
           second
           is
           ,
           1
           
             Cor.
          
           11.
           29.
           
           He
           that
           eateth
           and
           drinketh
           unworthily
           ,
           eateth
           and
           drinketh
           damnation
           (
           or
           as
           our
           margent
           ,
           judgement
           )
           to
           himselfe
           ,
           &c.
           
           This
           place
           I
           find
           avouched
           for
           the
           confirming
           of
           the
           former
           interpretation
           ,
           
             Rom.
          
           13.
           
           That
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           signifies
           onely
           temporall
           punishment
           ;
           and
           thus
           it
           is
           known
           the
           Socinians
           commonly
           interpret
           this
           place
           ,
           
             per
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             non
             sempiternam
             damnationem
             nominatim
             ,
             sed
             supplicium
             in
             genere
             intelligendum
             esse
             .
          
           Volkelius
           
             l.
             9.
             de
             ver.
             rel.
             .
             l.
             4.
             c.
          
           22.
           
           That
           which
           is
           used
           to
           perswade
           this
           to
           be
           probable
           ,
           is
           that
           which
           followes
           vers.
           30.
           for
           this
           cause
           many
           are
           weak
           and
           sickly
           among
           you
           ,
           and
           many
           sleep
           ;
           which
           belonging
           onely
           to
           temporall
           punishments
           ,
           is
           conceived
           to
           be
           a
           periphrasis
           of
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           judgement
           ,
           which
           should
           seem
           consequently
           to
           be
           so
           also
           :
           And
           ,
           indeed
           ,
           
             Volkelius
          
           hath
           added
           other
           proofes
           ,
           1.
           
           Because
           the
           Apostle
           speaks
           of
           any
           one
           single
           act
           of
           this
           sin
           of
           unworthy
           receiving
           ,
           (
           not
           of
           any
           habit
           ,
           or
           custome
           )
           which
           hee
           conceives
           not
           actually
           damning
           now
           under
           the
           second
           Covenant
           .
           2.
           
           Because
           it
           is
           vers.
           32.
           and
           when
           we
           are
           judged
           ,
           we
           are
           chastened
           of
           the
           Lord
           ,
           that
           we
           should
           not
           be
           condemned
           ,
           &c.
           
           To
           these
           three
           (
           and
           I
           know
           not
           that
           there
           are
           produced
           any
           more
           )
           probabilities
           ,
           I
           conceive
           cleare
           satisfaction
           may
           be
           given
           by
           those
           who
           affirme
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           to
           contain
           in
           it
           eternall
           punishment
           :
           Though
           if
           it
           were
           onely
           temporall
           punishment
           ,
           yet
           being
           sicknesse
           ,
           &c.
           which
           are
           not
           inflicted
           by
           the
           Magistrate
           ,
           but
           by
           the
           hand
           of
           God
           ,
           it
           will
           not
           come
           home
           to
           that
           which
           was
           by
           Master
           
             Br.
          
           affirmed
           of
           the
           word
           in
           
             Rom.
          
           13.
           
           For
           this
           must
           be
           premised
           ,
           that
           wee
           doe
           not
           conceive
           it
           to
           signifie
           eternall
           punishments
           ,
           
             exclusivè
             ,
          
           or
           so
           as
           to
           exclude
           temporall
           ,
           but
           eternall
           and
           sometimes
           temporall
           too
           ;
           (
           for
           so
           sure
           hee
           that
           for
           his
           rebellion
           receives
           damnation
           ,
           hereafter
           ,
           is
           not
           secured
           from
           being
           hang'd
           ,
           drawn
           ,
           and
           quarter'd
           here
           )
           or
           else
           eternall
           if
           hee
           repent
           not
           ,
           and
           perhaps
           temporall
           though
           hee
           doe
           :
           by
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           as
           I
           said
           ,
           I
           understand
           with
           
             Hesychius
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           Gods
           vengeance
           ,
           whether
           here
           ,
           or
           in
           another
           world
           ;
           but
           ,
           I
           say
           ,
           in
           this
           place
           both
           of
           them
           ,
           (
           and
           so
           ordinarily
           in
           the
           former
           also
           .
           )
           This
           being
           premised
           ,
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           may
           still
           containe
           in
           it
           eternall
           punishments
           ,
           vers.
           29.
           though
           many
           for
           this
           cause
           of
           unworthy
           receiving
           did
           fall
           sick
           and
           die
           ,
           vers.
           30.
           for
           1.
           they
           might
           both
           die
           and
           be
           damned
           too
           ;
           or
           if
           ,
           as
           
             Volkelius
          
           saith
           ,
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             obdormiscunt
             ,
          
           sleep
           ,
           be
           never
           used
           in
           the
           New-Testament
           ,
           of
           those
           that
           are
           destined
           to
           eternall
           destruction
           ,
           then
           still
           may
           this
           be
           very
           reconcileable
           with
           our
           interpretation
           ,
           that
           many
           for
           this
           cause
           are
           weak
           and
           sickly
           ,
           and
           many
           others
           sleep
           ,
           God
           chastising
           
           some
           by
           diseases
           to
           reforme
           them
           ,
           and
           punishing
           others
           ,
           who
           ,
           as
           
             Volkelius
          
           acknowledges
           ,
           were
           guilty
           onely
           of
           some
           single
           act
           of
           the
           sinne
           onely
           ,
           with
           death
           temporall
           ,
           or
           shortning
           their
           dayes
           ;
           which
           certainly
           hinders
           not
           but
           that
           God
           might
           punish
           others
           that
           did
           customarily
           commit
           this
           sinne
           (
           and
           perhaps
           with
           greater
           aggravations
           )
           with
           no
           lesse
           then
           eternall
           death
           ,
           however
           that
           it
           were
           just
           for
           him
           to
           doe
           so
           ,
           whatever
           hee
           did
           ,
           it
           is
           plaine
           by
           vers
           .
           27.
           which
           is
           parallel
           to
           the
           29.
           
           Whosoever
           shall
           eat
           and
           drink
           unworthily
           ,
           shall
           be
           guilty
           of
           the
           body
           and
           bloud
           of
           the
           Lord
           ;
           that
           is
           ,
           in
           
             Volkelius
          
           his
           own
           words
           ,
           
             Ipusm
             Christi
             corpus
             ac
             sanguinem
             contemnere
             &
             ignominiâ
             afficere
             ,
             ac
             quantam
             in
             ipsis
             est
             profanare
             proculcareque
             censendi
             sunt
             ,
          
           shall
           be
           thought
           to
           contemne
           and
           disgrace
           ,
           and
           as
           much
           as
           in
           them
           lies
           to
           profane
           ,
           and
           tread
           under
           feet
           the
           body
           and
           bloud
           of
           Christ
           ;
           which
           ,
           what
           is
           it
           but
           to
           count
           the
           bloud
           of
           the
           Covenant
           an
           unholy
           thing
           ,
           
             Heb.
          
           10.
           29
           ?
           Which
           yet
           there
           is
           used
           as
           a
           maine
           aggravation
           of
           that
           sinne
           ,
           for
           which
           ,
           saith
           the
           Apostle
           ,
           there
           remaines
           no
           more
           sacrifice
           ,
           vers.
           26.
           
           It
           is
           apparent
           that
           the
           phrase
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           guilty
           of
           the
           body
           ,
           &c.
           is
           parallel
           to
           the
           Latine
           ,
           
             Reus
             Majestatis
             ,
          
           used
           for
           a
           Traitour
           ,
           and
           sure
           signifies
           no
           lesse
           then
           a
           guilt
           of
           a
           great
           injury
           to
           Christ
           ;
           which
           how
           any
           man
           can
           affirme
           to
           be
           a
           sinne
           to
           which
           no
           damnation
           belongs
           ,
           (
           supposing
           no
           antidote
           of
           invincible
           ignorance
           or
           weaknesse
           ,
           nor
           recovery
           by
           repentance
           ,
           nor
           gracious
           pardon
           of
           God
           in
           not
           imputing
           some
           single
           act
           of
           it
           )
           I
           professe
           my selfe
           not
           to
           discern
           ,
           though
           I
           think
           I
           have
           weighed
           impartially
           all
           that
           is
           said
           of
           it
           .
           This
           sure
           will
           keep
           the
           first
           proofe
           from
           being
           any
           longer
           probable
           ;
           and
           for
           the
           second
           ,
           (
           or
           first
           of
           
             Volkelius
             )
          
           it
           is
           already
           in
           effect
           answered
           too
           ;
           for
           though
           hee
           that
           is
           guilty
           onely
           of
           some
           one
           act
           of
           this
           sinne
           found
           mercy
           ,
           yet
           sure
           they
           that
           are
           guilty
           of
           the
           customary
           sinne
           ,
           may
           speed
           worse
           :
           and
           indeed
           of
           all
           indefinitely
           the
           Apostle
           speaks
           according
           to
           the
           sinne
           ;
           as
           when
           hee
           saith
           ,
           The
           drunkard
           and
           adulterer
           shall
           not
           inherite
           the
           kingdome
           of
           God
           :
           Where
           yet
           perhaps
           he
           that
           is
           guilty
           onely
           of
           one
           such
           act
           ,
           may
           find
           mercy
           .
           For
           the
           last
           proofe
           ,
           I
           conceive
           it
           so
           farre
           from
           being
           a
           probable
           one
           against
           me
           ,
           that
           I
           shall
           resolve
           it
           a
           convincing
           one
           on
           my
           side
           ;
           for
           if
           those
           that
           were
           sick
           ,
           &c.
           were
           chastened
           of
           the
           Lord
           ,
           that
           they
           should
           not
           be
           condemned
           ,
           then
           sure
           if
           they
           had
           not
           been
           so
           chastened
           ,
           nor
           reformed
           by
           that
           chastening
           ,
           they
           should
           have
           been
           condemned
           with
           the
           world
           ;
           and
           so
           their
           temporall
           judgements
           may
           be
           a
           meanes
           ,
           through
           the
           mercy
           of
           God
           in
           Christ
           ,
           to
           free
           them
           from
           their
           eternall
           ,
           but
           not
           an
           argument
           that
           eternall
           was
           not
           due
           to
           them
           ,
           but
           a
           perfect
           intimation
           that
           it
           was
           .
        
         
           The
           third
           place
           (
           which
           is
           not
           indeed
           of
           much
           importance
           in
           it selfe
           ,
           but
           only
           is
           used
           to
           give
           countenance
           to
           the
           interpretation
           in
           the
           two
           former
           places
           )
           is
           1
           
             Pet.
          
           4.
           17.
           
           The
           time
           is
           come
           that
           judgement
           must
           begin
           at
           the
           house
           of
           God
           .
           Here
           ,
           say
           they
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           judgement
           ,
           is
           that
           that
           befalls
           the
           house
           of
           God
           ,
           the
           godly
           ;
           therefore
           but
           temporall
           judgements
           .
        
         
           To
           which
           I
           answer
           in
           a
           word
           ,
           that
           here
           is
           a
           mistake
           in
           applying
           judgement
           in
           its
           latitude
           to
           the
           house
           of
           God
           ,
           when
           onely
           it
           is
           affirmed
           by
           Saint
           
             Peter
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           or
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           beginning
           or
           first
           part
           of
           judgement
           :
           
           for
           of
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           or
           judgement
           ,
           in
           this
           verse
           ,
           there
           are
           specified
           two
           parts
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           first
           part
           ,
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           end
           (
           or
           as
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           seems
           to
           sound
           in
           our
           English
           ,
           the
           taile
           )
           of
           it
           ;
           as
           
             Psal.
          
           75.
           8.
           the
           cup
           of
           Gods
           displeasure
           ,
           or
           punitive
           justice
           ,
           is
           supposed
           to
           consist
           of
           two
           parts
           ,
           1.
           red
           wine
           ,
           (
           or
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           and
           2.
           mixture
           of
           myrrhe
           and
           other
           poysonous
           bitter
           spices
           ,
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           Apocal.
           4.
           10.
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Mat.
          
           24.
           17.
           and
           both
           together
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             myrrhate
          
           wine
           ,
           
             Mar.
          
           15.
           25.
           
           Now
           ,
           this
           cup
           is
           poured
           out
           ,
           and
           tasted
           of
           indefinitely
           ,
           by
           the
           godly
           some
           part
           of
           it
           ;
           but
           the
           dregs
           thereof
           ,
           
             i.
             e.
          
           the
           myrrhe-bitter
           part
           ,
           that
           goes
           to
           the
           bottome
           ,
           is
           left
           for
           the
           wicked
           to
           wring
           out
           and
           drink
           :
           so
           that
           onely
           the
           tolerable
           ,
           supportable
           ,
           easie
           part
           of
           the
           judgement
           belongs
           unto
           the
           godly
           ;
           but
           the
           end
           ,
           the
           dregs
           ,
           the
           unsupportable
           part
           ,
           to
           those
           that
           obey
           not
           the
           Gospel
           of
           God
           .
           Or
           yet
           a
           little
           further
           ,
           the
           beginning
           or
           first
           part
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           of
           the
           judgement
           ,
           is
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           from
           the
           godly
           ,
           (
           and
           so
           it
           was
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           intimating
           ,
           that
           the
           judgement
           doth
           not
           stay
           upon
           them
           ,
           but
           onely
           take
           rise
           from
           them
           :
           but
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           second
           ,
           sadder
           part
           of
           it
           ,
           is
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           of
           them
           ,
           (
           or
           belongs
           to
           them
           )
           that
           obey
           not
           ,
           &c.
           
           So
           that
           still
           in
           this
           place
           also
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           signifies
           Gods
           judgement
           of
           this
           life
           and
           another
           both
           ;
           not
           of
           this
           life
           onely
           ,
           to
           the
           excluding
           of
           the
           other
           ,
           but
           one
           part
           in
           this
           life
           ,
           another
           in
           that
           other
           :
           And
           though
           the
           godly
           had
           their
           part
           in
           it
           ,
           yet
           there
           was
           somewhat
           in
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           that
           the
           godly
           never
           tasted
           of
           ,
           but
           only
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           they
           that
           disobeyed
           the
           Gospel
           of
           God
           :
           and
           this
           is
           apparent
           by
           vers
           .
           18.
           
           For
           if
           the
           righteous
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           wee
           read
           it
           ,
           scarcely
           be
           saved
           ;
           it
           signifies
           (
           by
           comparing
           that
           place
           with
           
             Pro.
          
           11.
           31.
           where
           instead
           of
           recompensed
           on
           the
           earth
           ,
           the
           Greek
           translation
           reads
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           be
           rendred
           unto
           ,
           or
           recompensed
           ,
           
             i.
             e.
          
           punished
           in
           the
           earth
           ,
           then
           where
           shall
           the
           ungodly
           and
           sinners
           appeare
           ?
           There
           are
           againe
           the
           two
           parts
           of
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           one
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           Gods
           retribution
           to
           sinne
           here
           ,
           wherein
           the
           godly
           have
           their
           part
           ;
           and
           the
           other
           ,
           his
           rendring
           to
           the
           wicked
           hereafter
           ;
           and
           so
           neither
           of
           them
           the
           punishment
           of
           the
           Magistrate
           in
           this
           life
           ,
           as
           Mr.
           
             Bridg.
          
           out
           of
           
             Piscator
             ,
          
           contends
           to
           have
           it
           ,
           
             Rom.
          
           13.
           and
           as
           it
           must
           be
           here
           also
           ,
           if
           others
           speake
           pertinently
           ,
           who
           use
           it
           to
           avoid
           that
           interpretation
           ,
           which
           I
           confesse
           Mr.
           
             Bridg.
          
           doth
           not
           .
           
             
               
                 They
                 that
                 are
                 unlearned
                 and
                 unstable
                 wrest
                 the
                 Scriptures
                 to
                 their
                 owne
                 destruction
                 .
                 Yee
                 therefore
                 beloved
                 ,
                 seeing
                 yee
                 know
                 these
                 things
                 before
                 ,
                 beware
                 lest
                 you
                 also
                 be
                 led
                 away
                 with
                 the
                 errour
                 of
                 the
                 wicked
                 ,
                 and
                 fall
                 from
                 your
                 owne
                 stedfastnesse
                 ,
              
               2
               Pet.
               3.
               16
               ,
               17.
               
            
          
        
      
       
       
         
           Of
           the
           Zealots
           among
           the
           IEWES
           ,
           and
           the
           Liberty
           taken
           by
           them
           .
        
         
           THere
           was
           among
           the
           Jewes
           ,
           either
           truly
           or
           pretendedly
           ,
           a
           
             judicium
             Zelotarum
             ,
          
           a
           peculiar
           liberty
           or
           power
           of
           Zelots
           ,
           
             (
             i.
             e.
          
           of
           private
           men
           led
           by
           zeale
           )
           to
           punish
           or
           execute
           Malefactors
           ,
           whether
           with
           death
           ,
           or
           any
           lower
           punishment
           .
           These
           they
           stile
           Pious-men
           inflamed
           with
           the
           zeale
           of
           God
           :
           And
           these
           were
           wont
           ,
           when
           they
           found
           any
           man
           in
           the
           fact
           ,
           guilty
           of
           sedition
           ,
           blasphemy
           ,
           or
           any
           other
           crime
           of
           the
           greater
           size
           ,
           openly
           and
           publikely
           committed
           ,
           presently
           to
           set
           upon
           him
           ,
           to
           smite
           ,
           and
           if
           need
           were
           ,
           to
           kill
           him
           ,
           without
           any
           processe
           of
           Law
           against
           him
           .
        
         
           The
           originall
           of
           these
           came
           from
           the
           fact
           of
           
             Phinees
             ,
             Num.
          
           25.
           7.
           of
           whom
           
             Mattathias
             ,
          
           in
           his
           dying
           oration
           to
           his
           sonnes
           ,
           hath
           these
           words
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           
             Phinees
          
           our
           father
           (
           by
           zealing
           the
           zeale
           of
           God
           ,
           saith
           the
           Vulgar
           Latine
           )
           by
           behaving
           himselfe
           zealously
           ,
           received
           the
           promise
           of
           an
           eternall
           Priesthood
           ,
           1
           
             Mac.
          
           2.
           54.
           
           Which
           is
           also
           affirmed
           of
           
             Elias
             ,
          
           vers.
           58.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           
             Elias
          
           by
           zealing
           the
           zeale
           of
           the
           Law
           ,
           or
           behaving
           himselfe
           zealously
           for
           the
           Law
           ,
           was
           received
           up
           to
           heaven
           ;
           (
           which
           belongs
           to
           that
           fact
           of
           
             Elias
             ,
          
           immediately
           before
           his
           assumption
           ,
           when
           he
           call'd
           twice
           for
           fire
           from
           heaven
           on
           
             Ahaziah's
          
           messengers
           ,
           2
           
             King.
          
           1.
           10
           ,
           12.
           unlesse
           you
           will
           rather
           apply
           it
           to
           that
           fact
           of
           his
           ,
           1
           
             King.
          
           18.
           40.
           against
           the
           Prophets
           of
           
             Baal
             ,
          
           whom
           hee
           apprehended
           and
           slew
           together
           every
           man
           of
           them
           :
           )
           by
           which
           examples
           hee
           there
           stirres
           up
           and
           incites
           his
           sonnes
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           to
           be
           zealous
           for
           the
           Law
           ,
           vers.
           50.
           though
           not
           to
           commit
           any
           such
           particular
           act
           of
           that
           nature
           ,
           as
           that
           which
           those
           had
           done
           .
        
         
           Testimonies
           of
           Jewish
           Writers
           to
           this
           purpose
           ,
           Master
           
             Selden
          
           hath
           put
           together
           in
           his
           book
           ,
           
             De
             jure
             Natur.
             
             &
             Gent.
             ad
             Heb.
             plac
             .
             lib.
             4.
             cap.
          
           4.
           and
           given
           some
           hints
           of
           explaining
           some
           difficulties
           in
           the
           New-Testament
           from
           thence
           .
           To
           this
           belongs
           that
           fact
           of
           Christ
           ,
           
             Joh.
          
           2.
           15.
           as
           appeares
           by
           the
           Disciples
           ;
           of
           whom
           it
           is
           said
           ,
           vers.
           17.
           that
           upon
           that
           occasion
           they
           remembred
           how
           it
           was
           written
           by
           the
           Psalmist
           ,
           
             Psal.
          
           69.
           9.
           
           The
           zeale
           of
           thy
           house
           ,
           or
           for
           thy
           house
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           hath
           fed
           on
           me
           ,
           or
           carried
           me
           with
           a
           kind
           of
           fury
           .
        
         
           That
           Christ
           did
           not
           take
           upon
           him
           to
           be
           a
           Magistrate
           ,
           or
           a
           Judge
           ,
           or
           a
           publike
           person
           here
           on
           earth
           ,
           is
           sufficiently
           acknowledged
           :
           as
           also
           ,
           that
           as
           a
           private
           man
           hee
           neither
           did
           ,
           nor
           attempted
           any
           thing
           contrary
           to
           the
           Lawes
           or
           customs
           of
           the
           Jewes
           or
           Romans
           :
           Or
           if
           hee
           had
           ,
           that
           the
           Jewes
           who
           had
           a
           competent
           
           measure
           of
           animosity
           against
           him
           ,
           would
           not
           probably
           have
           suffered
           him
           to
           have
           done
           it
           Scot-free
           .
           From
           all
           which
           it
           will
           follow
           undoubtedly
           ,
           that
           this
           was
           done
           by
           Christ
           ,
           
             jure
             Zelotarum
             ,
          
           by
           the
           power
           that
           belonged
           to
           the
           Zealots
           ,
           for
           whom
           onely
           the
           Law
           allowed
           this
           liberty
           .
           The
           same
           is
           to
           be
           said
           of
           that
           attempt
           of
           the
           Jewes
           ,
           
             Joh.
          
           10.
           31.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           The
           Jewes
           therefore
           carried
           stones
           again
           that
           they
           might
           stone
           him
           ,
           no
           legall
           processe
           having
           preceded
           .
        
         
           The
           same
           Master
           
             Selden
          
           notes
           of
           the
           servant
           of
           the
           High
           Priest
           that
           struck
           Christ
           ,
           
             Joh.
          
           18.
           22.
           whose
           answer
           is
           a
           seeming
           argument
           of
           it
           ,
           vers.
           23.
           
           If
           I
           have
           spoken
           well
           ,
           why
           smitest
           thou
           me
           ?
           intimating
           ,
           that
           if
           hee
           had
           said
           any
           thing
           amisse
           ,
           or
           irreverently
           of
           the
           High
           Priest
           ,
           hee
           should
           not
           have
           questioned
           his
           striking
           him
           :
           And
           yet
           the
           truth
           is
           ,
           the
           phrase
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           beare
           witnesse
           of
           the
           evill
           ,
           seems
           an
           advertisement
           ,
           that
           if
           Christ
           had
           offended
           ,
           it
           would
           have
           better
           become
           the
           servant
           to
           have
           accused
           and
           witnessed
           against
           him
           ,
           proceeded
           legally
           ,
           then
           thus
           ,
           
             jure
             Zelotarum
             ,
          
           to
           have
           stricken
           him
           .
           On
           the
           same
           ground
           was
           the
           fact
           of
           
             Ananias
             ,
             Act.
          
           23.
           2.
           though
           sitting
           in
           the
           
             Sanhedrin
             ,
          
           when
           he
           appointed
           
             Paul
          
           to
           be
           smitten
           ,
           though
           without
           any
           just
           crime
           also
           .
           The
           like
           proceedings
           the
           Scribes
           were
           ,
           it
           seemes
           ,
           affraid
           of
           ,
           
             Luk.
          
           20.
           6.
           
           
             The
             people
             will
             stone
             us
             :
          
           which
           must
           have
           been
           an
           act
           of
           popular
           zeale
           ,
           without
           publike
           judgement
           .
           That
           Saint
           
             Steven
             ,
             Act.
          
           7.
           57.
           was
           stoned
           after
           this
           manner
           ,
           is
           observed
           by
           
             Hugo
             Grotius
             ,
          
           and
           certainly
           upon
           good
           reasons
           ;
           for
           although
           hee
           were
           accused
           of
           blasphemy
           ,
           
             c.
          
           6.
           and
           false
           witnesses
           brought
           to
           that
           purpose
           ,
           yet
           after
           that
           ,
           there
           was
           nothing
           legally
           past
           against
           him
           through
           all
           the
           seventh
           Chapter
           ,
           beside
           his
           Apology
           for
           himselfe
           to
           the
           High
           Priest
           .
           In
           the
           conclusion
           of
           which
           (
           no
           sentence
           passing
           against
           him
           )
           it
           followes
           ,
           that
           the
           people
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           vers.
           54.
           which
           
             Hesychius
          
           will
           help
           us
           to
           render
           thus
           ,
           They
           were
           very
           angry
           ,
           they
           were
           madded
           with
           fury
           or
           zeale
           against
           him
           ,
           and
           gnashed
           their
           teeth
           (
           it
           seems
           that
           flame
           of
           zeale
           produced
           the
           same
           effect
           in
           them
           that
           the
           flames
           of
           hell
           are
           said
           to
           doe
           ,
           
             Mat.
          
           8.
           12.
           
           )
           against
           him
           ,
           and
           crying
           with
           a
           loud
           voice
           ,
           they
           stopp'd
           their
           eares
           ,
           and
           ran
           with
           one
           accord
           upon
           him
           ,
           (
           all
           which
           ,
           were
           evidences
           of
           a
           most
           violent
           zeale
           )
           and
           cast
           him
           out
           of
           the
           City
           ,
           and
           stoned
           him
           ;
           which
           out
           of
           doubt
           was
           not
           now
           lawfull
           for
           the
           Jewes
           ,
           (
           all
           power
           of
           capitall
           punishment
           being
           before
           this
           taken
           from
           them
           ,
           
             Joh.
          
           8.
           31.
           
           )
           nor
           before
           legall
           condemnation
           ever
           lawfull
           by
           the
           common
           way
           of
           proceeding
           ;
           no
           nor
           after
           condemnation
           ,
           to
           be
           done
           thus
           tumultuously
           by
           the
           people
           :
           save
           onely
           that
           by
           the
           liberty
           of
           Zealots
           it
           was
           permitted
           .
           So
           
             Act.
          
           14.
           19.
           it
           befell
           Saint
           
             Paul
             ,
          
           (
           God
           in
           his
           providence
           permitting
           him
           to
           be
           thus
           dealt
           with
           ,
           by
           way
           of
           retaliation
           ,
           for
           his
           having
           an
           hand
           in
           stoning
           Saint
           
             Steven
             ,
          
           when
           
             Barnabas
          
           met
           not
           with
           the
           like
           adventure
           )
           certaine
           Jewes
           that
           came
           from
           
             Antioch
          
           and
           
             Iconium
          
           having
           stoned
           
             Paul
             ,
          
           &c.
           by
           this
           judgement
           onely
           of
           zeale
           ,
           which
           we
           now
           speake
           of
           .
        
         
           Hither
           perhaps
           we
           may
           referre
           that
           of
           the
           Jewes
           ,
           who
           brought
           the
           woman
           taken
           in
           Adultery
           to
           Christ
           ,
           that
           she
           might
           be
           stoned
           ;
           not
           desiring
           ,
           as
           it
           appears
           ,
           
           that
           Christ
           should
           give
           sentence
           of
           death
           on
           her
           by
           ordinary
           legall
           judicature
           ,
           (
           for
           neither
           was
           Christ
           a
           Judge
           ,
           nor
           had
           the
           Jewes
           now
           power
           of
           capitall
           punishment
           )
           but
           by
           the
           liberty
           of
           Zealots
           ,
           which
           was
           thought
           principally
           to
           belong
           to
           that
           case
           of
           one
           taken
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           in
           the
           very
           fact
           ,
           as
           appeares
           by
           the
           example
           of
           
             Phinees
             .
          
           So
           
             Act.
          
           23.
           that
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           great
           cry
           (
           such
           as
           was
           observed
           in
           the
           story
           of
           Saint
           
             Steven
             )
          
           was
           the
           beginning
           of
           the
           flaming
           of
           zeale
           ,
           and
           vers.
           10.
           it
           followes
           ,
           that
           the
           chiefe
           Captaine
           ,
           or
           Tribune
           ,
           sent
           Souldiers
           to
           rescue
           and
           defend
           
             Paul
             ,
          
           that
           hee
           might
           not
           be
           taken
           by
           that
           party
           of
           Zealots
           ,
           who
           ,
           vers.
           12.
           had
           bound
           themselves
           under
           a
           curse
           ,
           that
           they
           would
           neither
           eat
           nor
           drink
           untill
           they
           had
           slain
           
             Paul
             ;
          
           who
           sure
           could
           not
           have
           done
           so
           
             impunè
             ,
          
           had
           it
           not
           been
           thus
           indulged
           to
           them
           ,
           as
           Zealots
           .
           So
           when
           
             James
          
           and
           
             John
          
           demand
           of
           Christ
           ,
           whether
           they
           should
           command
           fire
           from
           heaven
           to
           descend
           on
           a
           Village
           of
           the
           Samaritanes
           ,
           
             Luk.
          
           9.
           54.
           this
           they
           did
           by
           the
           liberty
           of
           Zealots
           ,
           for
           the
           legality
           of
           their
           action
           taking
           their
           pattern
           from
           the
           example
           of
           
             Elias
             ,
          
           and
           presuming
           of
           the
           power
           to
           doe
           it
           ,
           because
           
             Elias
          
           had
           .
           (
           In
           reference
           to
           both
           which
           ,
           wee
           read
           of
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Luk.
          
           1.
           17.
           the
           spirit
           and
           power
           of
           
             Elias
             ;
          
           that
           spirit
           ,
           by
           which
           hee
           was
           incited
           to
           that
           act
           of
           zeale
           ,
           and
           that
           power
           by
           which
           hee
           could
           call
           for
           fire
           from
           heaven
           ;
           whereupon
           it
           is
           
             Procopius
          
           his
           expression
           of
           
             Elias
             ,
          
           that
           hee
           was
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           accended
           with
           divine
           zeale
           ,
           or
           set
           on
           fire
           by
           it
           .
           )
           Now
           when
           Christ
           reprehendeth
           those
           Disciples
           ,
           telling
           them
           they
           knew
           not
           ,
           
             i.
             e.
          
           considered
           not
           ,
           what
           spirit
           they
           were
           of
           ,
           hee
           advertiseth
           them
           that
           this
           practice
           of
           Zealots
           is
           not
           agreeable
           to
           the
           spirit
           of
           the
           Gospel
           ,
           nor
           generally
           to
           the
           temper
           which
           hee
           came
           to
           plant
           among
           Christians
           .
        
         
           And
           having
           now
           among
           the
           Apostles
           of
           Christ
           themselves
           found
           some
           footsteps
           of
           the
           Jewish
           zeale
           ,
           't
           will
           not
           be
           amisse
           to
           interpose
           a
           conjecture
           ,
           that
           from
           the
           same
           originall
           sprung
           that
           bloudy
           fact
           of
           
             Peter
             ,
          
           cutting
           off
           
             Malchus
          
           his
           eare
           ,
           
             Mat.
          
           26.
           51.
           
           For
           that
           this
           was
           not
           lawfull
           for
           him
           to
           doe
           ,
           or
           justifiable
           by
           the
           ordinary
           rule
           ,
           may
           be
           guest
           by
           Christs
           answer
           of
           reproofe
           and
           vouching
           the
           Law
           ,
           (
           All
           they
           that
           take
           the
           sword
           ,
           shall
           perish
           by
           the
           sword
           ;
           )
           and
           yet
           that
           it
           was
           not
           a
           fact
           very
           enormous
           among
           the
           Jewes
           ,
           or
           being
           compared
           with
           their
           avowed
           practices
           (
           though
           clearly
           forbidden
           by
           the
           Gospel
           )
           
             Origen
          
           and
           
             Theophylact
          
           seem
           to
           intimate
           .
           
             Origen
          
           on
           
             Mat.
             26.
             
             Unus
             eorum
             qui
             erant
             cum
             Jesu
             nondum
             manifestè
             concipiens
             apud
             se
             Evangelicam
             patientiam
             illam
             traditam
             sibi
             à
             Christo
             ,
             nec
             pacem
             quam
             dedit
             Discipulis
             suis
             ,
             sed
             secundùm
             potestatem
             datam
             Judais
             per
             legem
             de
             inimicis
             ,
             extendens
             manum
             accipit
             gladium
             ,
             &c.
             
          
           One
           of
           them
           that
           were
           with
           Jesus
           ,
           having
           not
           yet
           any
           full
           cleare
           conception
           of
           that
           Evangelicall
           patience
           delivered
           them
           by
           Christ
           ,
           nor
           of
           that
           peace
           which
           hee
           gave
           to
           his
           Disciples
           ,
           but
           according
           to
           the
           power
           given
           the
           Jewes
           by
           the
           law
           of
           enemies
           ,
           took
           out
           his
           sword
           ,
           &c.
           
           
             Theophylact
          
           yet
           more
           clearly
           in
           
             Mat.
          
           26.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           Let
           us
           not
           find
           fault
           
           with
           
             Peter
             ;
          
           for
           what
           hee
           did
           ,
           hee
           did
           out
           of
           zeale
           ,
           not
           for
           himselfe
           ,
           but
           for
           his
           Master
           :
           but
           the
           Lord
           reducing
           him
           to
           the
           Gospel-discipline
           ,
           teaches
           him
           not
           to
           use
           the
           sword
           ,
           though
           thereby
           a
           man
           should
           seeme
           to
           defend
           or
           vindicate
           God
           himselfe
           .
           And
           in
           another
           place
           in
           
             Luk.
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           Disciples
           are
           mov'd
           with
           zeale
           ,
           and
           draw
           swords
           .
           And
           in
           a
           third
           place
           in
           
             Mark
             .
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           intimating
           ,
           that
           
             Peter
          
           himselfe
           counted
           this
           fact
           of
           his
           a
           piece
           of
           zeale
           ,
           for
           which
           hee
           might
           be
           commended
           .
        
         
           Thus
           much
           was
           not
           amisse
           to
           produce
           in
           behalfe
           of
           this
           conjecture
           ,
           that
           what
           
             Peter
          
           did
           in
           defence
           of
           Christ
           ,
           hee
           did
           as
           a
           Zealot
           ;
           and
           yet
           to
           see
           ,
           Christ
           is
           so
           farre
           from
           approving
           it
           ,
           that
           it
           incurres
           the
           same
           reprehension
           which
           
             James
          
           and
           
             John
          
           before
           had
           met
           with
           ;
           nay
           ,
           somewhat
           a
           severer
           ,
           that
           all
           might
           discerne
           how
           distant
           the
           spirit
           of
           Zealots
           was
           ,
           from
           that
           other
           of
           Disciples
           ;
           the
           Judaicall
           fervour
           ,
           from
           the
           meeknesse
           of
           the
           Gospel
           :
           Though
           the
           Apostles
           themselves
           had
           not
           yet
           perfectly
           learn't
           this
           truth
           at
           Christs
           death
           ,
           nor
           untill
           the
           Holy
           Ghost
           came
           to
           teach
           them
           all
           things
           ,
           and
           to
           bring
           to
           their
           remembrance
           whatsoever
           hee
           had
           in
           person
           being
           present
           said
           unto
           them
           .
        
         
           A
           plaine
           mention
           of
           these
           Zealots
           we
           find
           ,
           
             Act.
          
           21.
           20.
           where
           of
           some
           of
           the
           Jewes
           't
           is
           said
           ,
           they
           are
           all
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           Zealots
           of
           the
           Law
           ,
           that
           were
           like
           to
           be
           very
           hot
           if
           they
           saw
           any
           thing
           done
           to
           the
           prejudice
           of
           the
           Law
           :
           Of
           whom
           therefore
           Saint
           
             Paul
          
           is
           advised
           to
           beware
           .
           So
           of
           
             Paul
          
           himselfe
           before
           his
           conversion
           ,
           
             Act.
          
           22.
           3.
           
           't
           is
           said
           hee
           was
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           a
           Zealot
           of
           Gods
           ,
           or
           in
           Gods
           cause
           ;
           and
           presently
           it
           followes
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           I
           persecuted
           to
           death
           ,
           &c.
           for
           so
           the
           Zealots
           were
           wont
           to
           doe
           .
           So
           
             Act.
          
           17.
           5.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           Zealots
           of
           the
           Jewes
           ,
           or
           ,
           the
           Jewes
           inflamed
           with
           zeale
           ,
           (
           as
           the
           old
           Translation
           reads
           it
           ,
           
             Zelantes
             ,
          
           better
           then
           the
           new
           ,
           
             invidiâ
             commoti
             )
          
           of
           whom
           't
           is
           added
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           took
           unto
           themselves
           certain
           lewd
           fellowes
           of
           the
           baser
           sort
           ,
           and
           made
           a
           tumult
           ,
           and
           set
           all
           the
           people
           in
           an
           uprore
           .
           Of
           which
           kind
           Master
           
             Selden
          
           has
           observed
           ,
           that
           
             Simon
          
           was
           one
           ,
           
             Luk.
             6.
             15.
             
             Act.
          
           1.
           13.
           called
           by
           Saint
           
             Luke
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Simon
          
           the
           Zealot
           ;
           but
           by
           the
           other
           Evangelists
           ,
           Saint
           
             Matthew
          
           and
           Saint
           
             Marke
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           or
           (
           as
           
             Schindler
          
           and
           other
           learned
           men
           are
           bold
           to
           mend
           it
           )
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           which
           we
           render
           ,
           the
           Cananite
           ;
           but
           't
           is
           apparent
           the
           word
           is
           to
           be
           fetcht
           from
           the
           Hebrew
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Canna
             ,
          
           which
           signifies
           ,
           Zealot
           ;
           not
           from
           the
           name
           of
           the
           place
           :
           and
           so
           is
           all
           one
           with
           the
           Greek
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           as
           perfectly
           the
           same
           as
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           and
           
             Cephas
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           and
           
             Tabitha
             ,
          
           and
           many
           the
           like
           .
           And
           thus
           farre
           by
           Scripture
           light
           have
           we
           past
           in
           this
           disquisition
           .
        
         
           Now
           what
           tumults
           and
           riots
           have
           been
           wrought
           by
           the
           rude
           multitude
           among
           the
           Jewes
           ,
           (
           or
           those
           at
           least
           who
           had
           no
           lawfull
           power
           in
           their
           hand
           )
           under
           the
           pretence
           of
           the
           priviledge
           of
           Zealots
           ,
           no
           man
           can
           be
           ignorant
           ,
           who
           is
           not
           wholly
           unacquainted
           with
           
             Josephus
          
           story
           .
           For
           in
           his
           relation
           there
           is
           nothing
           
           more
           ordinary
           ,
           then
           to
           find
           all
           things
           disturbed
           by
           them
           ,
           the
           Temple
           or
           holy
           place
           defiled
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           by
           their
           prophane
           feet
           ,
           to
           the
           reproach
           of
           
           God
           ;
           chiefe
           Priests
           removed
           ,
           and
           others
           placed
           in
           their
           roome
           without
           all
           respect
           of
           bloud
           ,
           elected
           by
           them
           either
           according
           as
           they
           pleased
           ,
           or
           else
           by
           lot
           ;
           (
           as
           it
           was
           in
           the
           election
           of
           one
           
             Phannias
          
           the
           son
           of
           
             Samuel
          
           to
           the
           high
           Priesthood
           )
           a
           man
           ,
           saith
           
             Josephus
             ,
          
           who
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           was
           not
           onely
           unworthy
           to
           be
           high
           Priest
           ,
           but
           that
           did
           not
           so
           much
           as
           know
           what
           the
           high
           Priesthood
           was
           ,
           such
           was
           his
           rusticity
           .
        
         
           Many
           passages
           we
           find
           scattered
           in
           this
           Authour
           ,
           in
           his
           books
           of
           the
           Captivity
           ,
           and
           large
           stories
           of
           the
           seditions
           ,
           and
           uprores
           ,
           and
           massacres
           ,
           by
           two
           sorts
           of
           men
           among
           the
           Jewes
           ,
           the
           one
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           Sword-men
           or
           Cutters
           ;
           (
           of
           whom
           Saint
           
             Luke
          
           makes
           mention
           ,
           
             Act.
          
           21.
           38.
           we
           render
           them
           ,
           
             Murtherers
             ;
          
           and
           it
           seemes
           foure
           thousand
           of
           them
           got
           together
           in
           a
           company
           )
           the
           second
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           Zealots
           ;
           of
           whom
           hee
           makes
           relations
           ,
           especially
           
             lib.
          
           4.
           
             c.
          
           11.
           where
           hee
           saith
           of
           them
           ,
           that
           they
           killed
           many
           of
           the
           chiefe
           men
           of
           the
           Nation
           ,
           and
           still
           when
           they
           did
           so
           ,
           boasted
           and
           bragg'd
           of
           themselves
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           that
           they
           were
           become
           the
           benefactors
           and
           preservers
           ,
           or
           saviours
           of
           the
           City
           .
           And
           by
           the
           timidity
           and
           basenesse
           of
           the
           people
           concurring
           with
           their
           insolence
           ,
           advanced
           so
           farre
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           that
           they
           took
           to
           themselves
           the
           election
           and
           constitution
           of
           the
           high
           Priests
           .
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           contemning
           the
           rules
           of
           birth
           by
           which
           the
           high
           Priests
           were
           to
           succeed
           ,
           they
           constituted
           ignoble
           obscure
           men
           in
           those
           places
           ,
           that
           by
           that
           means
           they
           might
           have
           some
           abetters
           and
           partners
           of
           their
           villainies
           .
           And
           
             cap.
          
           12.
           hee
           saith
           ,
           the
           name
           of
           Zealots
           was
           of
           their
           owne
           imposing
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           as
           if
           all
           that
           they
           did
           (
           Murthers
           ,
           Sacriledges
           ,
           Profanations
           ,
           before
           mentioned
           )
           were
           by
           them
           done
           in
           good
           intentions
           ,
           and
           not
           ,
           as
           indeed
           they
           were
           ,
           in
           emulation
           ,
           and
           even
           to
           the
           out-stripping
           and
           exceeding
           the
           worst
           actions
           that
           had
           bin
           recorded
           .
           Thus
           far
           
             Josephus
             .
          
        
         
           That
           these
           Zealots
           were
           a
           fourth
           Sect
           of
           the
           Jewes
           ,
           (
           added
           to
           Sadduces
           ,
           Pharisees
           ,
           Essens
           )
           having
           its
           originall
           from
           
             Judas
             Gaulonita
          
           and
           
             Sadduchus
             ,
          
           is
           the
           affirmation
           of
           
             Bonaventura
             Cornelius
             Bertramus
             ,
          
           in
           the
           end
           of
           his
           book
           
             De
             polit.
             Jud.
          
           A
           Sect
           ,
           saith
           hee
           ,
           
             Judaeis
             ipsis
             omnibus
             perniciosissima
             ,
             ut
             quae
             Judaeorum
             omnium
             excidium
             totiusque
             reip.
             Judaicae
             prostrationem
             non
             modo
             accelerârit
             ,
             sed
             &
             eam
             tam
             miseram
             &
             calamitosam
             effecerit
             :
          
           A
           Sect
           most
           sadly
           pernicious
           to
           the
           Jewes
           themselves
           ;
           the
           destruction
           of
           all
           whom
           ,
           and
           the
           prostration
           of
           their
           whole
           Common-wealth
           ,
           it
           did
           not
           onely
           hasten
           and
           precipitate
           ,
           but
           made
           it
           so
           miserable
           and
           calamitous
           when
           it
           came
           .
        
         
           Having
           proceeded
           thus
           farre
           by
           way
           of
           narration
           ,
           it
           may
           chance
           to
           be
           worth
           the
           paines
           to
           present
           unto
           the
           Reader
           a
           conjecture
           upon
           the
           twelfth
           verse
           of
           ,
           the
           fourth
           Chap.
           of
           the
           1
           Epistle
           of
           Saint
           
             Peter
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           The
           vulgar
           Latine
           renders
           it
           by
           words
           utterly
           unintelligible
           :
           
             nolite
             peregrinari
             in
             fervore
             .
             Beza
             ,
             ne
             tanquam
             peregrini
             exploratione
             illâ
             per
             ignem
             percellimini
             :
          
           
           as
           if
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           signified
           a
           strangers
           being
           stricken
           or
           amazed
           :
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           triall
           by
           fire
           :
           which
           whatsoever
           it
           may
           in
           some
           other
           place
           ,
           it
           cannot
           doe
           here
           :
           because
           here
           is
           added
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           which
           is
           befallen
           for
           your
           triall
           ,
           which
           word
           would
           be
           superflous
           ,
           if
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           noted
           triall
           by
           fire
           .
           The
           more
           simple
           and
           cleare
           rendring
           will
           be
           to
           set
           the
           words
           so
           ,
           that
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           may
           signifie
           a
           combustion
           ,
           or
           fire
           ,
           or
           burning
           ,
           (
           so
           both
           the
           Vulgar
           and
           
             Beza
             ,
             Revel.
          
           8.
           9.
           render
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             fumum
             incendii
             ,
          
           and
           the
           smoke
           of
           her
           burning
           )
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           may
           denote
           these
           3
           things
           .
           1.
           
           To
           wonder
           (
           so
           the
           Greeke
           Scholiast
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           2.
           
           To
           be
           affrighted
           :
           (
           so
           
             Tertullian
             ,
             ne
             expavescite
             )
          
           3.
           
           So
           as
           it
           may
           be
           all
           one
           with
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           to
           be
           stricken
           as
           with
           an
           accident
           wherewith
           we
           are
           unacquainted
           .
           These
           three
           senses
           each
           ,
           as
           all
           of
           them
           ,
           may
           be
           allowed
           their
           places
           here
           .
           Now
           the
           conjecture
           is
           ,
           that
           by
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           combustion
           or
           burning
           ,
           &c.
           should
           be
           meant
           ,
           that
           notable
           combustion
           of
           the
           Zealots
           before
           mentioned
           ,
           (
           for
           indeed
           the
           words
           are
           of
           some
           affinity
           ,
           the
           one
           comming
           from
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           fire
           ,
           the
           other
           from
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           growing
           fervently
           hot
           or
           burning
           .
           )
           The
           grounds
           of
           the
           conjecture
           are
           these
           ;
           1.
           
           Because
           that
           last
           fatall
           day
           ,
           the
           destruction
           of
           Jerusalem
           is
           spoken
           of
           in
           that
           very
           Chap.
           ver.
           7.
           as
           that
           which
           for
           some
           time
           had
           been
           at
           hand
           :
           for
           I
           conceive
           I
           can
           make
           it
           plaine
           by
           comparing
           of
           places
           of
           the
           new
           Test.
           that
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           the
           end
           of
           all
           things
           is
           (
           not
           the
           finall
           period
           of
           the
           world
           ,
           but
           )
           that
           destruction
           of
           Jerusalem
           or
           the
           Jewish
           Common-wealth
           ,
           and
           of
           that
           it
           is
           said
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           it
           is
           ,
           or
           hath
           for
           some
           time
           beene
           at
           hand
           ,
           it
           was
           not
           yet
           comen
           :
           but
           of
           this
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           or
           combustion
           ,
           that
           it
           was
           then
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           already
           come
           ;
           which
           is
           directly
           agreeable
           to
           the
           observation
           of
           
             Josephus
             ,
          
           and
           others
           conversant
           in
           the
           Jewish
           ,
           who
           affirme
           that
           that
           raving
           and
           rioting
           of
           ,
           (
           and
           sad
           civill
           combustion
           wrought
           by
           )
           the
           Zealots
           ,
           was
           
             antecedent
             and
             precursory
          
           to
           the
           finall
           destruction
           of
           the
           Jewes
           by
           
             Titus
             .
          
           'T
           is
           affirm'd
           of
           this
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           that
           it
           was
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             i.
             e.
          
           among
           you
           ,
           in
           your
           Land
           ,
           in
           the
           midst
           of
           you
           ,
           (
           as
           that
           phrase
           frequently
           signifies
           in
           the
           new
           Test.
           )
           by
           which
           is
           marked
           out
           some
           remarkable
           thing
           ,
           which
           was
           fallen
           out
           among
           the
           Jewes
           ,
           as
           that
           time
           when
           
             Peter
          
           wrote
           ;
           to
           which
           time
           that
           the
           raving
           of
           the
           Zealots
           endured
           ,
           is
           apparent
           by
           mention
           of
           them
           ,
           
             Act.
          
           21.
           20.
           
           
             Act.
          
           22.
           3.
           and
           that
           by
           their
           stirres
           these
           Christian
           Jewes
           of
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           or
           the
           dispersion
           to
           whom
           he
           writes
           ,
           had
           beene
           first
           scattered
           abroad
           ,
           may
           be
           conjectured
           by
           
             Act.
          
           8.
           1.
           
           This
           may
           suffice
           for
           a
           conjecture
           ,
           which
           whether
           it
           stand
           or
           fall
           ,
           will
           not
           be
           much
           concernant
           to
           the
           businesse
           which
           occasioned
           this
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
        
         
           To
           conclude
           this
           historicall
           uneven
           discourse
           ,
           I
           shall
           onely
           annex
           these
           few
           animadversions
           by
           way
           of
           corollary
           .
        
         
           1.
           
           That
           this
           law
           ,
           or
           power
           ,
           or
           custome
           ,
           or
           liberty
           of
           Zealots
           ,
           was
           never
           of
           force
           but
           among
           the
           Jewes
           .
        
         
           2.
           
           That
           the
           originall
           and
           ground
           of
           it
           among
           them
           is
           to
           be
           fetcht
           from
           hence
           ,
           that
           among
           that
           people
           ,
           God
           immediately
           presided
           ,
           and
           reserved
           many
           things
           to
           be
           manag'd
           and
           ruled
           by
           his
           peculiar
           and
           extraordinary
           incitation
           and
           impulsion
           ,
           not
           by
           any
           rule
           of
           standing
           publicke
           law
           ;
           that
           so
           that
           Common-wealth
           
           might
           be
           truly
           capable
           of
           that
           title
           which
           
             Josephus
          
           bestowed
           on
           it
           ,
           none
           of
           the
           kinds
           of
           humane
           Governments
           ,
           but
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           the
           government
           of
           God
           .
        
         
           3.
           
           That
           it
           followes
           not
           from
           hence
           ,
           that
           all
           things
           which
           were
           by
           the
           Jewes
           themselves
           done
           under
           pretence
           of
           this
           right
           ,
           and
           passed
           unpunished
           ,
           were
           therefore
           well
           done
           ;
           but
           onely
           those
           which
           were
           undertaken
           by
           men
           truly
           incited
           by
           God
           ,
           (
           such
           as
           
             Phineez
          
           and
           
             Elias
             )
          
           for
           that
           priviledge
           is
           not
           therefore
           stil'd
           
             zeli
             privati
             ,
          
           of
           private
           zeale
           ,
           because
           private
           men
           by
           their
           owne
           incitation
           (
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           as
           that
           is
           opposed
           to
           Gods
           )
           did
           what
           they
           did
           ;
           but
           because
           they
           did
           it
           without
           legall
           processe
           ,
           or
           publike
           judicature
           .
           And
           though
           I
           should
           be
           so
           scepticall
           ,
           as
           not
           to
           dare
           peremptorily
           to
           affirme
           ,
           that
           nothing
           was
           well
           done
           or
           justifiable
           in
           that
           kinde
           ,
           but
           what
           they
           did
           who
           were
           truly
           and
           immediately
           incited
           to
           it
           by
           God
           ;
           yet
           should
           I
           not
           be
           so
           cowardly
           as
           to
           doubt
           ,
           but
           that
           all
           those
           Jewes
           were
           so
           bound
           to
           observe
           those
           examples
           of
           
             Phineez
          
           and
           
             Ellas
             ,
          
           that
           if
           they
           were
           not
           immediately
           incited
           by
           God
           ,
           yet
           they
           should
           not
           dare
           to
           exceed
           the
           limits
           of
           those
           patterns
           commended
           by
           God
           ,
           either
           in
           respect
           of
           the
           manner
           of
           doing
           ,
           or
           matter
           of
           the
           action
           .
           In
           one
           of
           which
           you
           shall
           finde
           all
           the
           examples
           mentioned
           in
           the
           New
           Testament
           ,
           except
           that
           of
           Christ
           ,
           to
           have
           miscarried
           .
           And
           therefore
           I
           hope
           no
           man
           will
           be
           so
           unjust
           to
           the
           charitable
           designe
           of
           this
           Paper
           ,
           so
           treacherous
           to
           his
           Readers
           ,
           so
           unkinde
           to
           his
           owne
           Soule
           ,
           as
           to
           borrow
           from
           these
           premises
           new
           hints
           of
           arguments
           to
           susteine
           a
           desperate
           cause
           by
           his
           pretence
           of
           zeale
           ;
           for
           that
           would
           be
           to
           extract
           Rosacre
           out
           of
           Treacle
           ,
           poyson
           from
           that
           which
           was
           designed
           for
           antidote
           .
           And
           he
           must
           withall
           resolve
           ,
           that
           if
           the
           practice
           of
           Christ
           first
           mentioned
           ,
           be
           his
           president
           ,
           he
           must
           also
           prescribe
           to
           Christs
           power
           ;
           or
           if
           any
           of
           the
           other
           New
           Testament
           examples
           ;
           he
           must
           be
           content
           to
           fall
           under
           their
           condemnation
           ,
           for
           not
           one
           of
           them
           that
           I
           ever
           yet
           heard
           of
           ,
           was
           excused
           by
           any
           .
        
         
           4.
           
           That
           this
           Sect
           of
           Zealots
           when
           they
           thus
           got
           together
           into
           a
           body
           was
           by
           the
           Jewes
           themselves
           (
           among
           whom
           the
           priviledge
           of
           Zealots
           was
           yet
           in
           force
           )
           taken
           for
           the
           most
           unlawfull
           ,
           yea
           pernicious
           and
           fatall
           ,
           most
           eminently
           destructive
           to
           that
           Common-wealth
           (
           as
           appeares
           by
           
             Josephus
          
           and
           
             Bertram
             )
          
           and
           that
           those
           things
           which
           they
           did
           under
           pretence
           of
           law
           and
           colour
           of
           zeale
           ,
           were
           violations
           of
           law
           and
           meere
           sacriledge
           .
        
         
           5.
           
           That
           all
           use
           of
           this
           liberty
           ,
           all
           imitation
           of
           that
           Jewish
           priviledge
           of
           Zealots
           in
           the
           Old
           Testament
           ,
           is
           cleerly
           interdicted
           all
           Christians
           ;
           First
           ,
           because
           the
           written
           word
           is
           the
           onely
           Oracle
           wherein
           God
           constantly
           reveales
           himselfe
           to
           Christians
           now
           under
           the
           new
           Testament
           ,
           neither
           are
           any
           other
           incitations
           to
           be
           expected
           from
           God
           ,
           but
           what
           in
           the
           Gospell
           or
           New
           Test.
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           administration
           of
           the
           Spirit
           (
           as
           preaching
           the
           Gospell
           is
           call'd
           )
           doth
           yeild
           or
           afford
           us
           ;
           what
           is
           more
           then
           this
           ,
           yea
           ,
           though
           it
           come
           to
           us
           from
           the
           Pulpit
           ,
           savours
           of
           enthusiasmes
           and
           seducing
           spirits
           ;
           Secondly
           ,
           because
           Christ
           hath
           both
           by
           his
           doctrine
           and
           example
           commended
           to
           his
           Disciples
           all
           manner
           of
           meeknesse
           (
           and
           Saint
           
             Peter
             ,
          
           the
           meeke
           and
           quiet
           spirit
           ,
           as
           most
           precious
           in
           Gods
           sight
           under
           the
           Gospell
           ,
           and
           this
           a
           grace
           most
           directly
           contrary
           to
           that
           
           Spirit
           of
           Zealots
           )
           yea
           and
           hath
           forbidden
           all
           private
           revenge
           of
           injuries
           (
           done
           not
           onely
           to
           our selves
           ,
           but
           God
           )
           referring
           all
           to
           the
           Magistrate
           (
           whom
           Saint
           
             Paul
          
           calls
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Rom.
          
           13.
           4.
           the
           minister
           of
           God
           to
           execute
           wrath
           ,
           or
           an
           executioner
           for
           wrath
           )
           and
           therefore
           himselfe
           medled
           not
           with
           the
           woman
           taken
           in
           Adultery
           ;
           Thirdly
           ,
           because
           he
           interdicted
           
             James
          
           and
           
             John
          
           the
           use
           of
           this
           power
           ,
           adding
           a
           reprehension
           ,
           and
           words
           emphaticall
           to
           this
           purpose
           ,
           he
           turned
           and
           rebuked
           them
           ,
           saying
           ,
           
             you
             know
             not
             what
             spirit
             you
             are
             of
             ;
          
           intimating
           ,
           the
           Christian
           spirit
           to
           be
           very
           distant
           from
           that
           of
           the
           Zealots
           among
           the
           Jewes
           .
        
         
           I
           shall
           adde
           no
           more
           ,
           but
           my
           prayer
           ,
           that
           as
           many
           as
           have
           zeale
           ,
           may
           have
           it
           according
           to
           knowledge
           ,
           and
           that
           knowledge
           ,
           according
           to
           the
           directions
           of
           the
           Gospell
           .
        
      
       
         
           Of
           taking
           up
           the
           Crosse
           .
        
         
           MAny
           places
           of
           the
           New
           Testament
           there
           are
           that
           require
           this
           duty
           of
           a
           Christian
           ,
           (
           of
           which
           I
           thinke
           I
           may
           truly
           say
           ,
           that
           't
           is
           a
           duty
           never
           so
           much
           as
           in
           kinde
           required
           before
           by
           God
           in
           the
           Old
           Testament
           ,
           nor
           by
           the
           lawes
           of
           nature
           ,
           or
           Canons
           of
           any
           other
           Religion
           ,
           and
           so
           a
           peculiar
           Christian
           duty
           )
           the
           chiefe
           places
           are
           these
           ,
           
             Matth.
          
           16.
           24.
           
           If
           any
           man
           will
           come
           after
           me
           ,
           let
           him
           deny
           himselfe
           and
           takeup
           his
           Crosse
           ,
           &c.
           and
           in
           the
           same
           words
           in
           the
           parallel
           places
           ,
           
             Mark
          
           8.
           34.
           and
           
             Luk.
          
           9.
           23.
           
           So
           againe
           ,
           to
           him
           who
           desired
           to
           be
           put
           in
           a
           course
           by
           Christ
           to
           inherit
           eternall
           life
           ,
           
             Mark
             .
          
           10.
           21.
           in
           the
           close
           ,
           Come
           ,
           take
           up
           the
           Crosse
           ,
           and
           follow
           me
           .
           In
           all
           these
           places
           't
           is
           a
           duty
           of
           plaine
           command
           ;
           yet
           somewhat
           farther
           ,
           
             Mat.
          
           10.
           38.
           
           He
           that
           taketh
           not
           his
           Crosse
           and
           followeth
           not
           after
           me
           ,
           is
           not
           worthy
           of
           me
           :
           and
           in
           
             Luk.
          
           14.
           27.
           the
           words
           are
           most
           punctuall
           ,
           and
           of
           unlimited
           extent
           ,
           from
           whence
           't
           will
           be
           hard
           for
           any
           man
           to
           obtaine
           any
           dispensation
           ,
           or
           excuse
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           —
           whosoever
           doth
           not
           beare
           his
           Crosse
           and
           come
           after
           me
           ,
           cannot
           be
           my
           Disciple
           .
           No
           man
           will
           be
           exempted
           from
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           —
           and
           no
           Christian
           it
           seemes
           can
           be
           without
           it
           ;
           for
           that
           is
           the
           meaning
           of
           [
           my
           Disciple
           ,
           ]
           not
           onely
           those
           peculiar
           twelve
           of
           his
           ,
           and
           their
           successours
           in
           the
           Ministry
           ,
           for
           that
           Relation
           belongs
           to
           them
           ,
           considered
           under
           another
           notion
           ,
           as
           Apostles
           sent
           out
           after
           by
           Christ
           ,
           answerable
           to
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           among
           the
           Jewes
           under
           the
           Temple
           ,
           but
           the
           disciples
           are
           all
           true
           followers
           of
           Christ
           ,
           all
           sincere
           Christians
           ,
           and
           so
           the
           doctrine
           is
           most
           plaine
           ,
           that
           whosoever
           doth
           not
           beare
           (
           which
           as
           from
           those
           other
           former
           places
           appeares
           ,
           implyes
           a
           taking
           up
           )
           the
           Crosse
           of
           Christ
           ,
           cannot
           be
           a
           true
           Christian
           .
        
         
           Now
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           taking
           up
           the
           Crosse
           ,
           will
           be
           easily
           explain'd
           what
           it
           's
           full
           importance
           extends
           to
           ,
           the
           voluntary
           embracing
           of
           shame
           ,
           contumely
           ,
           
           (
           for
           the
           Crosse
           was
           a
           contumelious
           death
           
             Heb.
          
           12.
           2.
           
           )
           and
           consequently
           all
           other
           losse
           of
           goods
           ,
           liberty
           ,
           &c.
           and
           beyond
           that
           ,
           paine
           of
           body
           and
           death
           it selfe
           :
           which
           are
           said
           ,
           to
           be
           taken
           up
           ,
           not
           when
           we
           bring
           them
           unnecessarily
           upon
           our
           owne
           shoulders
           ,
           (
           for
           that
           is
           to
           pull
           the
           Crosse
           upon
           us
           )
           but
           when
           by
           the
           providence
           of
           God
           they
           are
           laid
           ,
           or
           permitted
           to
           lye
           in
           our
           way
           to
           Christ
           ,
           or
           Christian
           obedience
           ,
           so
           that
           we
           cannot
           serve
           Christ
           perfectly
           ,
           but
           it
           must
           become
           detriment
           or
           dammage
           to
           us
           ,
           then
           voluntarily
           to
           undergoe
           that
           detriment
           ,
           whatever
           it
           is
           ,
           is
           to
           take
           up
           the
           Crosse
           ;
           and
           patiently
           and
           cheerfully
           to
           beare
           it
           ,
           is
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           to
           carry
           or
           beare
           the
           Crosse
           of
           Christ
           ,
           which
           is
           the
           duty
           ,
           without
           which
           a
           man
           cannot
           be
           a
           Christian
           .
        
         
           There
           is
           now
           one
           thing
           to
           be
           a
           little
           more
           punctually
           considered
           ,
           the
           strict
           and
           neere
           dependance
           and
           connexion
           betwixt
           Christianity
           and
           the
           Crosse
           ;
           and
           that
           from
           the
           pleasure
           and
           providence
           of
           God
           ,
           and
           dispensation
           of
           things
           under
           the
           Gospell
           ,
           so
           ordering
           it
           generally
           that
           we
           should
           not
           serve
           the
           Lord
           our
           God
           of
           that
           that
           costs
           us
           nothing
           ,
           but
           that
           true
           Christian
           piety
           should
           bring
           endurances
           and
           sufferings
           upon
           us
           .
           Thus
           it
           is
           plaine
           it
           did
           to
           Christ
           our
           elder
           brother
           ;
           the
           discharge
           of
           the
           office
           he
           had
           undertaken
           ,
           brought
           him
           to
           the
           Crosse
           ,
           and
           that
           Crosse
           was
           the
           onely
           way
           to
           his
           consecration
           to
           the
           office
           of
           high
           Priest
           ,
           to
           which
           at
           his
           resurrection
           he
           was
           inaugurate
           ;
           
             vid.
             Heb.
          
           2.
           10.
           it
           became
           him
           ,
           &c.
           
             i.
             e.
             
          
           God
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           (
           not
           in
           bringing
           ,
           but
           )
           bringing
           ,
           (
           or
           being
           about
           that
           most
           gratious
           and
           mighty
           designe
           of
           bringing
           )
           many
           sonnes
           unto
           glory
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           by
           sufferings
           to
           consecrate
           or
           inaugurate
           ,
           (
           for
           so
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           critically
           signifies
           ,
           being
           the
           word
           solemnely
           used
           by
           the
           Septuagint
           to
           signifie
           the
           legall
           consecration
           of
           the
           Priests
           under
           the
           Law
           )
           the
           captaine
           of
           our
           salvation
           ,
           that
           is
           Christ
           ,
           who
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           being
           so
           consecrated
           ,
           became
           the
           author
           of
           eternall
           salvation
           ,
           &c.
           
           
             Heb.
          
           5.
           9.
           
           From
           hence
           ,
           without
           more
           places
           it
           would
           follow
           ,
           that
           we
           Christians
           are
           to
           expect
           our
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           (
           whether
           consecration
           to
           our
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           our
           dignity
           of
           being
           Kings
           and
           Priests
           ,
           
             i.
             e.
             
          
           Christians
           here
           ;
           or
           consummation
           and
           crowning
           hereafter
           ,
           as
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           also
           signifies
           (
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           
             Nyss.
             )
          
           by
           the
           same
           method
           and
           means
           that
           our
           captain
           had
           his
           ,
           which
           is
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           by
           sufferings
           :
           which
           course
           of
           divine
           Oeconomy
           is
           so
           generall
           and
           without
           exception
           ,
           (
           2
           
             Tim.
          
           3.
           12.
           yea
           ,
           and
           all
           that
           will
           be
           godly
           in
           this
           world
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           shall
           be
           persecuted
           )
           that
           
             Heb.
          
           12.
           6
           ,
           7
           ,
           8.
           the
           words
           are
           very
           remarkeable
           ,
           Whom
           God
           loveth
           ,
           he
           chastneth
           ,
           and
           scourgeth
           
             every
          
           sonne
           whom
           he
           receiveth
           ,
           if
           you
           endure
           chastning
           ,
           God
           dealeth
           with
           you
           as
           with
           sonnes
           ,
           for
           
             what
             sonne
          
           is
           he
           whom
           the
           father
           chastneth
           not
           ?
           But
           if
           you
           be
           without
           chastisement
           whereof
           
             all
          
           are
           partakers
           ,
           then
           are
           you
           bastards
           ,
           and
           not
           sonnes
           .
           Words
           of
           a
           large
           unlimited
           latitude
           ,
           which
           I
           cannot
           discerne
           any
           way
           in
           the
           world
           to
           soften
           ,
           so
           as
           they
           may
           be
           supportable
           to
           him
           ,
           that
           (
           as
           the
           Psalmist
           saith
           )
           hath
           no
           changes
           ,
           hath
           enjoyed
           an
           age
           of
           an
           uninterrupted
           continued
           prosperity
           ,
           without
           ever
           having
           the
           Crosse
           on
           his
           shoulders
           .
           I
           confesse
           I
           would
           faine
           finde
           out
           some
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           or
           mollifying
           distinction
           ,
           as
           that
           of
           the
           
             animus
             martyris
             ,
          
           the
           preparation
           
           to
           suffer
           ,
           though
           God
           never
           send
           occasion
           ,
           that
           that
           might
           suffice
           for
           his
           qualification
           ,
           who
           hath
           no
           other
           ,
           but
           sure
           that
           will
           not
           be
           able
           to
           allay
           or
           take
           off
           the
           force
           of
           [
           and
           chastneth
           every
           sonne
           ,
           &c.
           ]
           and
           if
           yee
           be
           without
           ,
           not
           onely
           if
           you
           be
           not
           prepared
           to
           beare
           ,
           but
           if
           you
           be
           without
           chastisement
           ,
           then
           are
           you
           bastards
           ,
           &c.
           which
           when
           it
           is
           set
           downe
           as
           an
           aphorisme
           of
           divine
           observation
           under
           the
           Kingdome
           of
           Christ
           ,
           an
           Axiome
           of
           Gods
           Gospell-providence
           ,
           there
           will
           be
           no
           safety
           in
           disputing
           or
           labouring
           to
           avoyd
           the
           literall
           importance
           of
           it
           .
           To
           that
           purpose
           I
           conceive
           those
           words
           tend
           
             Rom.
          
           8.
           28.
           where
           to
           prove
           the
           conclusion
           premised
           ,
           vers.
           28.
           that
           all
           things
           tend
           to
           the
           good
           of
           them
           that
           love
           God
           ,
           (
           and
           what
           those
           
             all
             things
          
           are
           ,
           is
           specified
           ,
           vers.
           35.
           tribulation
           ,
           distresse
           ,
           persecution
           ,
           famine
           ,
           nakednesse
           ,
           danger
           ,
           sword
           ,
           )
           the
           Apostle
           thus
           argues
           :
           From
           whom
           he
           hath
           foreknown
           ,
           
             i.
             e
             ,
          
           fore-appointed
           ,
           the
           lovers
           of
           God
           premised
           ,
           those
           he
           hath
           also
           predestin'd
           to
           be
           conformable
           to
           the
           image
           of
           his
           Sonne
           ,
           
             i.
             e.
          
           in
           suffering
           ;
           and
           whom
           hee
           hath
           predestined
           ,
           those
           he
           hath
           also
           called
           ;
           to
           wit
           ,
           to
           that
           conformity
           to
           which
           he
           hath
           predestined
           them
           ,
           (
           as
           1
           
             Pet.
          
           2.
           21.
           the
           phrase
           is
           used
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           for
           to
           this
           ye
           were
           called
           ,
           
             i.
             e.
          
           to
           this
           suffering
           as
           Christ
           did
           ,
           and
           
             c.
          
           3.
           9.
           ye
           are
           thereunto
           called
           ,
           that
           you
           should
           inherit
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           blessing
           (
           not
           as
           we
           render
           it
           ,
           a
           blessing
           )
           
             i.
             e.
          
           that
           yee
           should
           blesse
           enemies
           as
           Christ
           did
           ,
           and
           so
           inherit
           that
           exemplary
           grace
           of
           his
           ,
           which
           as
           a
           grace
           may
           as
           properly
           be
           said
           to
           be
           inherited
           ;
           thus
           the
           context
           seemes
           to
           inforce
           it
           [
           not
           rendring
           evill
           for
           evill
           ,
           but
           blessing
           ,
           knowing
           that
           you
           are
           thereunto
           called
           ,
           that
           you
           should
           inherit
           blessing
           ,
           &c.
           
             i.
             e.
          
           possesse
           that
           grace
           after
           him
           ,
           so
           eminently
           discernible
           in
           him
           .
           ]
           And
           whom
           hee
           hath
           thus
           called
           ,
           he
           justified
           and
           glorified
           .
           Where
           the
           first
           and
           second
           proposition
           must
           be
           acknowledged
           universall
           ,
           that
           all
           whom
           he
           hath
           foreknowne
           ,
           all
           lovers
           of
           God
           ,
           are
           thus
           predestined
           ,
           and
           all
           that
           are
           predestined
           ,
           called
           (
           by
           their
           very
           title
           or
           profession
           of
           Christians
           )
           to
           this
           conformity
           with
           Christ
           in
           sufferings
           .
           Adde
           to
           these
           1
           
             Pet.
          
           4.
           18.
           if
           the
           righteous
           hardly
           be
           saved
           ;
           which
           must
           be
           understood
           by
           the
           sense
           of
           the
           Hebrew
           phrase
           ,
           
             Prov.
          
           11.
           30.
           rendred
           by
           the
           72.
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           here
           retained
           by
           Saint
           
             Peter
             ,
          
           and
           then
           the
           sense
           will
           be
           [
           and
           if
           the
           righteous
           be
           recompenced
           ,
           
             i.
             e.
          
           by
           an
           
             Hebraisme
             ,
          
           punisht
           in
           the
           earth
           ,
           &c.
           or
           more
           literally
           to
           the
           Greeke
           ,
           If
           he
           escape
           hardly
           or
           with
           difficulty
           .
           ]
           (
           as
           1
           
             Cor.
          
           3.
           15.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           he
           shall
           bee
           mulcted
           or
           suffer
           losse
           ,
           but
           shall
           escape
           )
           which
           interpretation
           the
           former
           verse
           in
           Saint
           
             Peter
             ,
          
           confirmes
           [
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ]
           for
           it
           is
           the
           season
           of
           that
           act
           of
           divine
           dispensation
           ,
           
             viz.
          
           of
           judgements
           beginning
           from
           the
           house
           of
           God
           ,
           
             i.
             e.
          
           of
           Gods
           inflicting
           judgements
           of
           this
           life
           (
           which
           are
           the
           beginning
           or
           first
           part
           (
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           as
           it
           followes
           )
           of
           Gods
           retribution
           for
           sinne
           )
           on
           the
           Godly
           ]
           which
           signifies
           that
           the
           state
           of
           the
           Gospell
           ,
           is
           that
           season
           ,
           though
           the
           Law
           was
           not
           :
           and
           to
           the
           same
           purpose
           ,
           the
           verse
           following
           also
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           &c.
           
           They
           that
           suffer
           according
           to
           the
           will
           of
           God
           ,
           It
           seemes
           by
           all
           put
           together
           ,
           that
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           [
           scarcely
           saved
           ]
           is
           spoken
           of
           suffering
           ,
           and
           the
           will
           or
           providence
           of
           God
           is
           that
           that
           
           disposes
           it
           so
           ,
           and
           so
           the
           conclusion
           from
           thence
           is
           cleare
           ,
           and
           universall
           .
           The
           righteous
           shall
           be
           punisht
           in
           the
           earth
           .
           'T
           is
           true
           indeed
           ,
           under
           the
           Old-Testament
           we
           finde
           not
           any
           such
           oeconomy
           ,
           but
           promises
           of
           a
           long
           and
           happy
           life
           ,
           in
           a
           temporall
           
             Canaan
          
           to
           the
           obedient
           servants
           of
           God
           ,
           (
           though
           sometimes
           ,
           God
           was
           pleased
           to
           interpose
           some
           variety
           in
           this
           kind
           ,
           many
           troubles
           of
           the
           righteous
           in
           
             Davids
          
           time
           )
           but
           under
           the
           Gospell
           't
           is
           quite
           contrary
           ,
           even
           those
           duties
           which
           are
           promised
           a
           reward
           on
           this
           earth
           ,
           as
           mercifulnesse
           or
           almesgiving
           ,
           are
           yet
           to
           expect
           the
           payment
           of
           this
           reward
           with
           some
           mixture
           (
           like
           
             Homers
          
           good
           cup
           powred
           out
           alwayes
           with
           a
           dash
           of
           the
           bad
           )
           the
           hundred-fold
           which
           such
           men
           are
           promised
           to
           receive
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           -
           in
           this
           time
           ,
           this
           first
           inferiour
           harvest
           of
           retributions
           ,
           though
           they
           be
           secular
           blessings
           ,
           houses
           ,
           and
           lands
           ,
           &c.
           yet
           must
           they
           be
           with
           persecutions
           ,
           
             Mark
             .
          
           10.
           30.
           
           Which
           particular
           though
           neither
           S.
           
             Matthew
          
           nor
           S.
           
             Luke
          
           records
           ,
           yet
           S.
           
             Peter
          
           (
           who
           had
           most
           reason
           punctually
           to
           observe
           those
           words
           of
           Christ
           ,
           being
           an
           answer
           directed
           to
           a
           question
           of
           his
           proposing
           ,
           as
           all
           the
           three
           Evangelists
           acknowledge
           )
           remembred
           them
           ,
           and
           so
           we
           finde
           them
           in
           S.
           
             Markes
          
           Gospell
           ,
           which
           is
           resolved
           to
           have
           been
           dictated
           by
           Saint
           
             Peter
             .
          
        
         
           Having
           thus
           farre
           in
           the
           passage
           briefly
           pointed
           at
           this
           piece
           of
           Gospel-Providence
           ,
           't
           will
           not
           be
           amisse
           as
           briefly
           to
           guesse
           at
           the
           ends
           of
           this
           divine
           Oeconomy
           .
           1.
           
           To
           administer
           occasion
           of
           the
           practice
           and
           exercise
           of
           many
           Christian
           duties
           ,
           and
           graces
           ,
           as
           of
           patience
           ,
           meeknesse
           ,
           waiting
           on
           Christ
           ,
           of
           loving
           our
           enemies
           ,
           of
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           the
           non-resisting
           evill
           ,
           we
           render
           it
           ,
           or
           not
           using
           any
           violence
           against
           him
           that
           molests
           us
           ,
           (
           rendring
           [
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ]
           of
           the
           Person
           ,
           &c.
           )
           which
           if
           we
           have
           in
           seed
           or
           habit
           ,
           't
           is
           certainly
           a
           great
           felicity
           to
           us
           ,
           to
           meet
           with
           oportunities
           to
           actuate
           them
           ,
           both
           inrespect
           of
           the
           evidencing
           the
           sincerity
           of
           them
           to
           God
           ,
           to
           our
           brethren
           ,
           to
           our
           own
           soules
           ;
           and
           in
           respect
           of
           that
           reward
           ,
           or
           Crowne
           promised
           ,
           the
           great
           degree
           of
           glory
           ,
           
             Math.
          
           5.
           12.
           that
           is
           proportioned
           to
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           according
           to
           his
           worke
           ,
           
             Psal.
          
           62.
           12.
           2
           
             Cor.
          
           5.
           10.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           according
           to
           the
           nature
           and
           number
           of
           the
           Acts
           ,
           or
           operations
           of
           those
           gifts
           or
           graces
           ,
           as
           on
           the
           other
           side
           ,
           a
           greater
           portion
           of
           the
           Torments
           of
           hell
           is
           allotted
           to
           the
           more
           multiplyed
           acts
           of
           wilfull
           winne
           .
           2
           To
           helpe
           to
           mortifie
           any
           remainders
           of
           sinne
           in
           us
           ,
           which
           by
           continued
           prosperity
           are
           ready
           and
           apt
           to
           take
           root
           ,
           and
           reflourish
           in
           us
           .
           3
           To
           assimilate
           ,
           or
           make
           us
           like
           to
           Christ
           ,
           to
           conforme
           us
           to
           the
           image
           of
           his
           son
           ,
           
             Rom.
          
           8.
           29.
           that
           is
           the
           image
           of
           the
           crucified
           Saviour
           ,
           as
           was
           said
           ,
           that
           he
           might
           be
           the
           first
           borne
           of
           many
           brethren
           ,
           that
           is
           ,
           might
           have
           a
           Church
           or
           family
           ,
           a
           multitude
           of
           brethren
           like
           himselfe
           ,
           all
           sufferers
           as
           he
           was
           .
           4
           That
           our
           sins
           being
           punished
           here
           ,
           there
           might
           remain
           no
           arreare
           to
           be
           paid
           in
           another
           world
           ;
           having
           had
           all
           our
           Purgatory
           here
           ,
           there
           might
           remain
           nothing
           but
           heaven
           hereafter
           ;
           which
           the
           Apostle
           expresseth
           1
           
             Cor.
          
           11.
           32.
           
           We
           are
           chastned
           of
           the
           Lord
           ,
           that
           we
           should
           not
           be
           condemned
           with
           the
           World
           :
           to
           which
           Father
           
             Abraham
          
           referres
           
             Luke
          
           16.
           25.
           
           
             Lazarus
          
           received
           his
           evill
           things
           in
           this
           life
           time
           ,
           and
           now
           he
           is
           comforted
           .
        
         
         
           These
           and
           such
           like
           being
           the
           designes
           of
           this
           act
           of
           Gods
           Gospell-Providence
           ;
           It
           is
           next
           observable
           what
           a
           character
           the
           Spirit
           of
           God
           sets
           upon
           the
           Crosse
           ,
           
             i.
             e.
             
          
           Tribulation
           or
           affliction
           here
           ,
           that
           it
           is
           the
           happiest
           ,
           blessedest
           estate
           ,
           the
           most
           comfortable
           joyfull
           condition
           that
           a
           Christian
           can
           meete
           with
           .
           This
           riddle
           and
           paradox
           ,
           or
           prodigy
           to
           carnall
           reason
           ,
           is
           become
           the
           most
           ordinary
           beaten
           acknowledged
           truth
           in
           the
           new
           Testament
           .
           'T
           is
           the
           close
           of
           the
           beatitudes
           ,
           in
           that
           institution
           of
           Christians
           ,
           the
           Sermon
           in
           the
           mount
           ,
           
             Matth.
          
           5.
           10.
           
           Blessed
           are
           they
           that
           are
           persecuted
           ,
           and
           vers.
           11.
           reviled
           :
           and
           the
           exhortation
           in
           this
           case
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           rejoyce
           ,
           and
           be
           exceeding
           glad
           ,
           so
           
             Luke
          
           6.
           22.
           
           (
           which
           there
           is
           some
           reason
           to
           thinke
           was
           spoken
           by
           Christ
           at
           another
           time
           )
           blessed
           are
           you
           when
           men
           shall
           hate
           you
           ,
           and
           separate
           you
           ,
           and
           reproach
           you
           ,
           and
           cast
           you
           out
           ,
           &c.
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           rejoyce
           ye
           in
           that
           day
           ,
           and
           leape
           for
           joy
           ,
           &c.
           
           Saint
           
             Paul
          
           had
           learnt
           this
           ,
           
             Col.
          
           1.
           24.
           who
           now
           rejoyce
           in
           my
           sufferings
           ,
           yea
           ,
           and
           glory
           too
           .
           2
           
             Cor.
          
           11.
           30.
           12.
           5.
           9.
           
           Saint
           
             James
          
           his
           exhortation
           is
           remarkable
           in
           the
           front
           of
           his
           
             Ep.
          
           1.
           2.
           
           My
           brethren
           ,
           count
           it
           all
           joy
           when
           ye
           fall
           into
           divers
           Temptations
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           all
           joy
           ;
           
             i.
             e.
             
          
           The
           most
           joyous
           accident
           possible
           ,
           and
           vers.
           12.
           blessed
           is
           the
           man
           that
           endureth
           Temptation
           ,
           &c.
           
             &
             cap.
          
           5.
           11.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           behold
           we
           count
           them
           happy
           ,
           wee
           render
           it
           ;
           it
           signifies
           more
           ;
           behold
           we
           account
           them
           as
           a
           kinde
           of
           Saints
           in
           Heaven
           ,
           (
           for
           so
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           usually
           signifies
           )
           and
           
             Aristotle
          
           speaking
           of
           some
           heroicall
           super-humane
           excellencies
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           saith
           he
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           it
           seemes
           that
           of
           suffering
           ,
           a
           most
           blessed
           condition
           .
           To
           these
           adde
           Saint
           
             Peter
             ,
          
           1.
           
             Ep.
          
           3.
           15.
           but
           sanctifie
           the
           Lord
           God
           in
           your
           hearts
           ;
           where
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           is
           to
           sanctifie
           ,
           as
           that
           is
           all
           one
           with
           glorifying
           ,
           or
           hallowing
           ,
           or
           praising
           ;
           a
           consequent
           of
           the
           generall
           rule
           ,
           verse
           14.
           if
           ye
           suffer
           for
           righteousnesse
           sake
           ,
           happy
           are
           yee
           ;
           and
           perfectly
           opposite
           to
           [
           being
           afraid
           of
           their
           terror
           ,
           and
           being
           troubled
           ,
           ]
           in
           the
           end
           of
           that
           vers
           .
           and
           so
           is
           an
           expression
           of
           this
           duty
           of
           praising
           ,
           thanking
           ,
           blessing
           God
           for
           our
           sufferings
           in
           this
           life
           .
           So
           againe
           ,
           1
           
             Ep.
          
           4.
           13.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           vers.
           12.
           be
           not
           frighted
           or
           stricken
           ,
           &c.
           but
           rejoyce
           in
           as
           much
           as
           you
           are
           partakers
           of
           Christs
           sufferings
           ,
           and
           vers.
           14.
           
           If
           yee
           be
           reproached
           for
           the
           name
           of
           Christ
           ,
           happy
           are
           you
           ,
           &c.
           and
           vers.
           16.
           
           If
           any
           suffer
           as
           a
           Christian
           (
           not
           as
           a
           murtherer
           ,
           a
           thiefe
           ,
           an
           evill
           doer
           ,
           a
           busie-body
           in
           other
           mens
           matters
           ,
           vers.
           15.
           no
           great
           joy
           or
           comfort
           in
           any
           of
           those
           sufferings
           )
           let
           him
           not
           be
           ashamed
           but
           let
           him
           glorifie
           God
           on
           this
           behalfe
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           that
           it
           is
           the
           season
           for
           judgement
           to
           begin
           ,
           or
           of
           judgements
           beginning
           ,
           at
           the
           house
           of
           God
           ,
           as
           hath
           beene
           explained
           ;
           't
           is
           seasonable
           that
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           first
           part
           of
           Gods
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ;
           retribution
           to
           sinne
           ,
           that
           which
           is
           in
           this
           life
           ,
           should
           befall
           the
           house
           of
           God
           ,
           Christians
           ,
           and
           the
           most
           obedient
           of
           them
           ;
           and
           being
           so
           ,
           this
           is
           matter
           of
           rejoycing
           ,
           and
           glorifying
           God
           .
           Other
           places
           ye
           will
           observe
           easily
           to
           the
           same
           purpose
           ,
           let
           these
           for
           the
           present
           suffice
           ,
           to
           soften
           this
           carnall
           paradox
           .
        
         
           But
           now
           having
           proceeded
           thus
           far
           in
           a
           matter
           ,
           to
           him
           that
           is
           conversant
           in
           the
           new
           Testament
           ,
           so
           obvious
           and
           vulgar
           ,
           that
           I
           shall
           presume
           it
           matter
           of
           wonder
           
           to
           him
           ,
           what
           should
           move
           me
           to
           so
           superfluous
           and
           unnecessary
           an
           undertaking
           ;
           I
           must
           now
           take
           confidence
           to
           proceed
           to
           that
           which
           
             Arrian
          
           cals
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           applying
           of
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           known
           and
           granted
           principles
           ,
           to
           particular
           persons
           ,
           or
           cases
           ,
           or
           practices
           .
           For
           therein
           as
           that
           excellent
           Philosopher
           observes
           ,
           consists
           the
           ground
           and
           beginning
           of
           all
           strife
           and
           difficulty
           ,
           and
           difference
           betwixt
           men
           ;
           no
           man
           having
           any
           considerable
           Temptation
           ,
           to
           keep
           him
           from
           consenting
           to
           the
           truth
           of
           a
           generall
           proposition
           sufficiently
           assert
           ,
           as
           long
           as
           he
           appeares
           not
           concern'd
           in
           it
           ,
           and
           yet
           every
           man
           almost
           having
           some
           irreconcileable
           quarrell
           to
           it
           ,
           when
           his
           actions
           are
           required
           to
           be
           ruled
           by
           it
           ;
           hence
           is
           it
           ,
           that
           the
           speculative
           part
           of
           knowledge
           ,
           is
           farre
           easier
           then
           the
           practicall
           ;
           and
           as
           
             Aristotle
          
           saith
           ,
           the
           Mathematicks
           which
           are
           the
           most
           abstruse
           Science
           ,
           are
           most
           easie
           to
           be
           learnt
           by
           a
           young
           man
           ,
           or
           a
           dissolute
           ,
           of
           any
           the
           most
           untamed
           affections
           ,
           so
           he
           have
           but
           an
           ordinary
           naturall
           capacity
           ,
           (
           and
           't
           is
           evident
           by
           his
           
             Organon
             ,
          
           that
           he
           supposed
           children
           to
           have
           learnt
           Geometry
           before
           they
           came
           to
           Logicke
           )
           whereas
           of
           the
           precepts
           of
           Morality
           ,
           such
           are
           utterly
           uncapable
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           :
           they
           can
           recite
           them
           by
           rote
           ,
           but
           beleeve
           not
           a
           word
           of
           them
           .
        
         
           I
           wish
           it
           were
           now
           uncharitable
           to
           affirme
           the
           same
           ,
           of
           many
           that
           have
           taken
           upon
           them
           ,
           to
           be
           the
           best
           ,
           and
           most
           reforming
           Christians
           amongst
           us
           ;
           that
           it
           continued
           still
           to
           be
           but
           our
           jealousie
           ,
           what
           is
           now
           proved
           our
           sense
           ,
           that
           some
           of
           those
           who
           have
           hitherto
           been
           admired
           for
           our
           strictest
           Christians
           ,
           have
           at
           length
           confest
           themselves
           farthest
           from
           the
           merit
           ,
           and
           true
           desert
           of
           that
           title
           ,
           if
           the
           doctrine
           of
           the
           crosse
           which
           hitherto
           we
           have
           laid
           down
           for
           acknowledged
           truth
           ,
           doe
           not
           at
           last
           prove
           a
           fable
           .
        
         
           The
           Apostle
           
             Phil.
          
           3.
           18.
           tels
           us
           even
           weeping
           ,
           that
           there
           are
           many
           walkers
           ,
           (
           I
           thinke
           he
           meanes
           by
           that
           phrase
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           Christian
           professors
           )
           whom
           judging
           by
           their
           actions
           ,
           he
           cannot
           chuse
           but
           call
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           (
           of
           whom
           it
           seemes
           he
           had
           oft
           admonished
           them
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           enemies
           of
           the
           Crosse
           of
           Christ
           ;
           what
           those
           were
           in
           the
           Apostles
           time
           will
           not
           be
           pertinent
           now
           to
           examine
           ,
           I
           shall
           onely
           with
           a
           sad
           heart
           (
           not
           desiring
           to
           judge
           my
           brother
           ,
           but
           if
           it
           were
           possible
           ,
           to
           direct
           him
           to
           prejudge
           ,
           or
           at
           least
           examine
           himselfe
           ,
           and
           so
           either
           anticipate
           and
           prevent
           ,
           or
           else
           prepare
           himselfe
           to
           approach
           with
           confidence
           Gods
           judgement
           ,
           and
           withall
           ,
           to
           helpe
           undeceive
           others
           whom
           we
           finde
           ductile
           to
           some
           moderne
           sinnes
           ,
           much-what
           upon
           that
           dangerous
           prepossession
           which
           the
           Apostle
           cals
           having
           mens
           persons
           in
           admiration
           )
           make
           these
           few
           quaere's
           ,
           and
           leave
           every
           mans
           owne
           soule
           to
           answer
           them
           .
        
         
           1.
           
           Supposing
           our
           grounds
           layd
           to
           be
           true
           ,
           I
           demand
           whether
           it
           be
           the
           temper
           of
           a
           true
           Christian
           ,
           and
           not
           rather
           of
           an
           enemy
           of
           the
           Crosse
           of
           Christ
           ,
           instead
           of
           rejoycing
           ,
           to
           repine
           and
           murmure
           under
           the
           Crosse
           ,
           and
           evidence
           that
           by
           speaking
           evill
           of
           those
           powers
           who
           have
           layd
           it
           on
           our
           shoulders
           ?
        
         
           2.
           
           To
           be
           more
           refractary
           after
           such
           sufferings
           ,
           (
           instead
           of
           being
           more
           meek
           and
           more
           humble
           )
           more
           violent
           in
           matters
           of
           indifferency
           ,
           (
           by
           our
           own
           continued
           
           practice
           acknowledged
           to
           be
           so
           in
           our
           account
           ,
           till
           after
           such
           sufferings
           our
           judgements
           or
           rather
           our
           practice
           altered
           )
           and
           more
           resolv'd
           not
           to
           yeeld
           obedience
           in
           them
           ,
           then
           before
           we
           thought
           our selves
           bound
           to
           be
           .
        
         
           3.
           
           To
           plot
           and
           project
           ,
           and
           to
           that
           purpose
           to
           hold
           correspondence
           with
           other
           men
           ,
           (
           whom
           we
           conceive
           already
           moved
           with
           discontents
           ,
           or
           our selves
           have
           labour'd
           so
           to
           move
           )
           to
           find
           out
           the
           most
           probable
           way
           of
           delivering
           us
           from
           the
           Crosse
           ,
           whatsoever
           that
           way
           be
           ,
           beside
           our
           addresses
           to
           God
           in
           prayer
           to
           remove
           it
           ,
           if
           he
           see
           it
           best
           for
           us
           in
           all
           respects
           .
        
         
           4.
           
           To
           make
           use
           of
           any
           meanes
           to
           this
           purpose
           ,
           which
           wee
           are
           not
           assured
           is
           administred
           and
           offered
           unto
           us
           by
           God
           ,
           of
           which
           wee
           can
           no
           way
           possibly
           be
           assured
           ,
           but
           by
           the
           evident
           goodnesse
           and
           justifiablenesse
           ,
           at
           least
           ,
           lawfulnesse
           in
           all
           respects
           of
           that
           meanes
           which
           we
           thus
           designe
           to
           make
           use
           of
           .
        
         
           5.
           
           To
           move
           or
           stirre
           the
           quiet
           and
           peace
           of
           one
           or
           more
           Kingdoms
           ,
           (
           though
           not
           principally
           ,
           yet
           collaterally
           ,
           or
           at
           all
           )
           in
           this
           contemplation
           ,
           that
           we
           shall
           get
           the
           Crosse
           off
           from
           our
           own
           shoulders
           ,
           come
           to
           a
           more
           prosperous
           condition
           ,
           yea
           ,
           though
           it
           be
           but
           to
           a
           more
           peaceable
           enjoying
           of
           our
           manner
           of
           Religion
           ,
           then
           hitherto
           we
           have
           attained
           to
           .
        
         
           6.
           
           To
           venture
           on
           ,
           and
           (
           though
           not
           primarily
           to
           designe
           ,
           if
           it
           may
           be
           done
           without
           it
           ,
           yet
           if
           it
           may
           not
           ,
           then
           secondarily
           and
           consequently
           )
           to
           resolve
           on
           the
           shedding
           of
           any
           one
           mans
           bloud
           ,
           which
           wee
           know
           would
           not
           otherwise
           be
           shed
           ,
           especially
           if
           it
           proceed
           further
           ,
           to
           the
           waging
           or
           but
           occasioning
           of
           a
           warre
           ,
           in
           which
           (
           whether
           offensive
           or
           defensive
           on
           our
           parts
           )
           it
           cannot
           be
           hoped
           but
           a
           great
           effusion
           of
           Christian
           and
           Protestant
           bloud
           will
           follow
           .
        
         
           7.
           
           To
           attempt
           or
           desire
           the
           removing
           of
           the
           Land-marks
           ,
           the
           altering
           of
           the
           Government
           of
           Church
           and
           State
           ,
           the
           working
           of
           any
           considerable
           change
           in
           either
           ,
           (
           which
           wee
           can
           have
           no
           revelation
           to
           assure
           us
           may
           not
           prove
           authour
           of
           some
           inconvenience
           which
           wee
           fore-see
           not
           )
           the
           better
           to
           secure
           our selves
           or
           others
           ,
           that
           the
           Crosse
           shall
           not
           returne
           to
           our
           shoulders
           again
           .
        
         
           8.
           
           To
           thinke
           it
           just
           and
           reasonable
           (
           and
           our selves
           injur'd
           if
           it
           be
           not
           so
           )
           that
           wee
           should
           have
           the
           greater
           portion
           of
           secular
           dignities
           for
           the
           future
           ,
           in
           regard
           of
           some
           former
           sufferings
           of
           ours
           ;
           which
           if
           it
           should
           befall
           us
           ,
           would
           be
           parallel
           to
           that
           curse
           ,
           
             Mat.
             6.
             mercedem
             habent
             ,
          
           they
           have
           their
           reward
           ,
           in
           this
           life
           .
        
         
           9.
           
           To
           endeavour
           to
           lay
           this
           Crosse
           on
           other
           mens
           shoulders
           ,
           of
           which
           wee
           have
           freed
           our
           own
           ,
           whether
           those
           other
           men
           be
           such
           as
           were
           not
           guilty
           of
           our
           former
           sufferings
           ,
           but
           perhaps
           pitied
           and
           mourned
           ,
           and
           prayed
           for
           us
           ,
           (
           for
           that
           were
           rewarding
           good
           with
           evill
           )
           or
           whether
           they
           be
           our
           greatest
           persecuters
           ,
           (
           for
           that
           will
           be
           rendring
           evill
           for
           evill
           )
           most
           perfectly
           contrary
           to
           Christs
           doctrine
           ,
           
             Mat.
             6.
             44.
             
             Rom.
          
           12
           ,
           17
           ,
           19
           ,
           20
           ,
           21.
           
        
         
           Secondly
           ,
           supposing
           things
           to
           be
           as
           now
           they
           are
           in
           this
           Kingdome
           ,
           my
           Question
           is
           ,
           First
           ,
           Whether
           we
           have
           no
           great
           reason
           to
           beleeve
           ,
           that
           (
           the
           doctrine
           of
           the
           Crosse
           being
           not
           so
           well
           laid
           to
           heart
           by
           those
           who
           three
           yeares
           since
           conceived
           themselves
           the
           principall
           Schollers
           in
           that
           Schoole
           )
           God
           is
           now
           
           pleased
           to
           call
           another
           sort
           of
           men
           into
           that
           forme
           ,
           to
           try
           whether
           they
           will
           prove
           better
           proficients
           then
           their
           predecessours
           have
           done
           .
           Secondly
           ,
           Whether
           those
           on
           whom
           that
           lot
           is
           now
           falne
           ,
           be
           not
           most
           eminently
           bound
           to
           glorifie
           God
           in
           this
           behalfe
           ,
           1
           
             Pet.
          
           4.
           16.
           
           Thirdly
           ,
           Whether
           by
           the
           experience
           of
           other
           mens
           failings
           in
           this
           kind
           ,
           they
           have
           not
           reason
           to
           be
           earnest
           in
           prayer
           to
           God
           ,
           and
           diligent
           in
           using
           and
           improving
           all
           Gods
           directions
           ,
           for
           the
           due
           Christian
           discharging
           of
           so
           glorious
           ,
           and
           withall
           ,
           so
           difficult
           a
           task
           ;
           that
           when
           they
           are
           proved
           to
           the
           utmost
           ,
           are
           brought
           forth
           to
           resist
           to
           bloud
           ,
           they
           may
           be
           found
           faithfull
           .
           Fourthly
           ,
           Whether
           the
           obtaining
           of
           this
           grace
           from
           God
           be
           not
           more
           highly
           conducible
           to
           every
           mans
           owne
           individuall
           interests
           ,
           then
           the
           removing
           of
           the
           Crosse
           from
           us
           ,
           though
           wrought
           most
           directly
           ,
           and
           by
           meanes
           administred
           undoubtedly
           by
           God
           himselfe
           .
           Fifthly
           ,
           Whether
           it
           can
           become
           a
           Christian
           to
           make
           use
           of
           any
           meanes
           which
           he
           is
           not
           on
           sure
           grounds
           satisfied
           to
           be
           purely
           and
           perfectly
           lawfull
           
             (
             i.
             e.
          
           agreeable
           first
           to
           the
           Gospel-rule
           of
           obedience
           to
           Christ
           in
           every
           particular
           ,
           and
           second
           to
           the
           lawfull
           commands
           ,
           of
           our
           undoubted
           Superiours
           ,
           not
           contradicted
           by
           any
           law
           or
           power
           higher
           then
           they
           )
           to
           get
           now
           either
           totally
           or
           in
           part
           from
           this
           Crosse
           ,
           
             i.
             e.
          
           from
           any
           pressure
           which
           in
           the
           discharge
           of
           a
           good
           conscience
           God
           shall
           permit
           to
           fall
           on
           any
           of
           us
           .
        
         
           When
           every
           man
           in
           this
           broken
           State
           and
           Church
           ,
           most
           sadly
           militant
           ,
           of
           what
           perswasions
           soever
           hee
           be
           ,
           hath
           laid
           the
           severall
           parts
           of
           these
           two
           Quaeries
           to
           his
           heart
           ,
           and
           examined
           himselfe
           by
           them
           ,
           (
           which
           truly
           I
           should
           not
           have
           laid
           thus
           plainly
           before
           him
           ,
           had
           I
           had
           any
           other
           thought
           or
           aime
           ,
           but
           this
           one
           of
           making
           it
           impossible
           for
           him
           to
           be
           blinde
           in
           judging
           himselfe
           )
           I
           shall
           hope
           hee
           will
           pardon
           his
           Monitor
           ,
           and
           save
           this
           paper
           the
           labour
           of
           proceeding
           further
           to
           beare
           witnesse
           against
           him
           at
           any
           other
           tribunall
           then
           this
           of
           his
           owne
           conscience
           .
        
         
           The
           Lord
           prosper
           this
           short
           discourse
           to
           the
           end
           to
           which
           it
           is
           designed
           .
        
      
       
       
         
           A
           Vindication
           of
           Christs
           reprehending
           Saint
           
             Peter
             ,
          
           from
           the
           Exceptions
           of
           Master
           
             Marshall
             .
          
        
         
           THere
           is
           nothing
           more
           unjust
           and
           uningenuous
           ,
           then
           Master
           
             Marshall's
          
           dealing
           about
           Christs
           reprehension
           of
           Saint
           
             Peter's
          
           
           using
           the
           Sword
           ;
           whilst
           hee
           labours
           to
           answer
           the
           Objection
           ,
           which
           from
           thence
           is
           brought
           against
           the
           use
           of
           Armes
           ,
           though
           but
           defensive
           ,
           taken
           up
           against
           a
           lawfull
           Magistrate
           .
           The
           Argument
           is
           briefly
           this
           :
           Saint
           
             Peter
             ,
          
           in
           defence
           of
           his
           Master
           (
           Christ
           himselfe
           )
           drew
           his
           Sword
           ,
           and
           cut
           off
           the
           Eare
           of
           
             Malchus
             ,
          
           one
           of
           the
           High
           Priests
           Servants
           ,
           sent
           by
           Commission
           from
           their
           Masters
           ,
           to
           apprehend
           Jesus
           :
           and
           our
           Saviour
           commands
           him
           to
           put
           up
           his
           Sword
           ;
           adding
           by
           way
           of
           reason
           ,
           
             for
             they
             that
             take
             the
             sword
          
           (
           take
           it
           not
           when
           't
           is
           put
           into
           their
           hands
           by
           God
           ,
           or
           the
           supreme
           Magistrate
           ,
           or
           any
           Delegate
           of
           his
           ,
           who
           hath
           the
           power
           of
           the
           Sword
           ;
           but
           take
           it
           ,
           usurpe
           it
           ,
           without
           legall
           authority
           or
           concession
           ,
           giving
           or
           permitting
           it
           to
           them
           )
           
             shall
             perish
             by
             the
             sword
             .
          
           Which
           reason
           ,
           or
           backing
           of
           Christs
           reprehension
           ,
           is
           brought
           to
           inferre
           ,
           That
           't
           is
           a
           sinne
           for
           any
           to
           use
           the
           Sword
           against
           the
           supreme
           Magistrate
           ,
           though
           for
           defence
           of
           Christ
           ,
           or
           Christian
           Religion
           .
           To
           this
           Master
           
             Marshall's
          
           Answer
           is
           three-fold
           :
           1.
           
           
             That
             the
             speech
             of
             Christ
             to
          
           Peter
           ,
           
             is
             not
             a
             reproofe
             of
             the
             sword
             taken
             for
             a
             just
             defence
             ;
             but
             of
             the
             sword
             taken
             for
             unjust
             oppression
             ,
             and
             a
             comfort
             to
             those
             who
             are
             oppressed
             with
             it
             .
             For
          
           Origen
           ,
           Theophylact
           ,
           Titus
           ,
           Euthymius
           ,
           
             interpret
             the
             meaning
             to
             be
             ,
             that
             Christ
             doth
             not
             rebuke
          
           Peter
           
             for
             using
             defensive
             Armes
             ;
             but
             to
             let
          
           Peter
           
             know
             ,
             that
             hee
             need
             not
             snatch
             Gods
             worke
             out
             of
             his
             hands
             ;
             for
             God
             would
             in
             time
             punish
             those
             with
             the
             sword
             ,
             that
             came
             thus
             with
             the
             sword
             against
             him
             .
             And
             that
             these
             words
             are
             a
             prophecy
             of
             the
             punishment
             which
             the
             Roman
             sword
             should
             exact
             of
             the
             bloudy
             Jewish
             nation
             ,
             according
             with
             the
             like
             expression
             ,
          
           Revel.
           13.
           10.
           
           
             Hee
             that
             kills
             with
             the
             sword
             ,
             must
             be
             killed
             with
             the
             sword
             :
             here
             is
             the
             patience
             and
             faith
             of
             the
             Saints
             ;
          
           i.
           e.
           
             this
             may
             comfort
             the
             Saints
             in
             their
             persecutions
             ,
             that
             God
             will
             take
             vengeance
             for
             them
             :
          
           
           and
           for
           all
           this
           ,
           the
           Margine
           advises
           the
           Reader
           to
           consult
           
             Grotius
             de
             jure
             belli
             ,
             l.
             1.
             c.
             3.
             n.
          
           3.
           
           This
           is
           the
           place
           at
           length
           in
           Master
           
             Marshall
          
           his
           Letter
           to
           a
           friend
           ,
           which
           (
           being
           of
           some
           concernment
           and
           importance
           to
           the
           present
           controversie
           of
           the
           times
           ,
           though
           not
           to
           confirme
           his
           cause
           by
           this
           exposition
           ,
           yet
           to
           dispatch
           one
           of
           his
           speciall
           adversaries
           out
           of
           the
           way
           )
           I
           shall
           now
           beg
           leave
           to
           examine
           ;
           and
           of
           all
           together
           ,
           observe
           these
           foure
           things
           :
           First
           ,
           that
           the
           ancient
           Writers
           ,
           vouched
           by
           him
           ,
           are
           not
           vouched
           from
           his
           owne
           reading
           ,
           but
           taken
           upon
           trust
           from
           
             Grotius
             ,
          
           as
           also
           the
           observation
           of
           the
           Roman
           Sword
           ,
           and
           the
           place
           in
           the
           
             Revelations
             .
          
           Secondly
           ,
           that
           the
           interpretation
           ,
           asserted
           by
           him
           out
           of
           them
           ,
           is
           not
           asserted
           by
           them
           .
           Thirdly
           ,
           that
           it
           is
           not
           asserted
           by
           
             Grotius
             .
          
           Fourthly
           ,
           that
           
             Grotius
             ,
          
           to
           whom
           hee
           owes
           all
           this
           seeming
           aid
           to
           his
           cause
           ,
           is
           the
           most
           declared
           enemy
           of
           this
           whole
           cause
           of
           his
           ,
           in
           behalfe
           of
           defensive
           resistance
           of
           the
           Magistrate
           ,
           that
           hee
           could
           possibly
           have
           falne
           on
           ;
           and
           upon
           occasion
           of
           these
           words
           of
           Christ
           to
           
             Peter
             ,
          
           hath
           said
           as
           much
           against
           it
           .
           If
           these
           foure
           things
           be
           made
           good
           ,
           I
           cannot
           guesse
           what
           could
           be
           further
           added
           ,
           to
           prove
           the
           injustice
           and
           uningenuousnesse
           ,
           I
           shall
           adde
           ,
           the
           untowardnesse
           and
           unluckinesse
           of
           this
           Answer
           .
           And
           for
           the
           particulars
           ,
           I
           shall
           but
           require
           a
           Reader
           with
           eyes
           in
           his
           head
           ,
           and
           suppose
           him
           not
           possest
           with
           a
           beliefe
           of
           an
           absolute
           infallibility
           in
           Master
           
             Marshall
             ,
          
           and
           then
           I
           shall
           be
           confident
           to
           demonstrate
           them
           .
        
         
           For
           the
           first
           ,
           the
           proofe
           will
           be
           short
           ,
           if
           you
           please
           but
           to
           look
           on
           
             Grotius
          
           in
           the
           place
           directed
           to
           in
           his
           Annotations
           on
           the
           Gospels
           ,
           
             pag.
          
           465.
           almost
           
             verbatim
          
           transcribing
           what
           hee
           had
           before
           published
           
             de
             jure
             belli
             ;
          
           you
           shall
           in
           each
           find
           every
           of
           the
           particulars
           mentioned
           :
           but
           for
           this
           I
           would
           not
           charge
           Master
           
             Marshall
             ,
          
           I
           wish
           hee
           would
           alwayes
           gleane
           out
           of
           so
           good
           Writers
           .
           The
           onely
           fault
           here
           is
           ,
           that
           having
           borrowed
           so
           much
           from
           him
           ,
           and
           digested
           it
           into
           nourishment
           of
           his
           owne
           errour
           ,
           hee
           did
           not
           also
           take
           the
           paines
           to
           borrow
           what
           was
           present
           to
           be
           had
           ,
           a
           most
           soveraigne
           antidote
           for
           his
           owne
           poyson
           ,
           meanes
           of
           rectifying
           his
           mistake
           :
           but
           like
           the
           man
           in
           
             Gellius
             ,
          
           that
           had
           eat
           so
           much
           poyson
           ,
           and
           therewith
           so
           invenom'd
           his
           bloud
           ,
           that
           hee
           could
           poyson
           the
           Flea
           that
           came
           to
           bite
           him
           :
           so
           ,
           hee
           the
           
             Grotius
             ,
          
           that
           came
           to
           prick
           and
           wound
           ;
           or
           ,
           if
           hee
           had
           pleased
           ,
           to
           convert
           ,
           to
           b●ing
           him
           to
           repentance
           .
        
         
           For
           the
           second
           ,
           I
           shall
           not
           expect
           to
           evince
           it
           against
           so
           great
           an
           authority
           of
           Master
           
             Marshall
             ,
          
           without
           transcribing
           the
           very
           words
           of
           those
           Writers
           in
           this
           matter
           .
           
             Origen
          
           upon
           the
           place
           in
           
             Mat.
             26.
             tr
             .
             35.
             p.
          
           118.
           explaines
           the
           whole
           period
           in
           these
           words
           ,
           (
           I
           shall
           omit
           no
           word
           that
           is
           pertinent
           to
           the
           matter
           in
           hand
           :
           )
           
             Unus
             eorum
             qui
             erant
             cum
             Jesu
             ,
             nondum
             manifestè
             concipiens
             apud
             se
             Evangelicam
             patientiam
             illam
             traditam
             sibi
             à
             Christo
             ,
             nec
             pacem
             quam
             dedit
             discipulis
             suis
             ,
             sed
             secundùm
             potestatem
             datam
             Judaeis
             per
             legem
             de
             inimicis
             ,
             extendens
             manum
             accepit
             gladium
             ,
             &c.
             
             Peter
          
           it
           seemes
           had
           not
           perfectly
           learned
           the
           doctrine
           of
           Christian
           patience
           ,
           and
           the
           peace
           which
           Christ
           commended
           to
           his
           Disciples
           ,
           but
           proceeded
           according
           to
           the
           Jewish
           Law
           of
           
           dealing
           with
           enemies
           .
           This
           concludes
           
             Peter's
          
           act
           contrary
           to
           Christian
           patience
           and
           peaceablenesse
           ,
           and
           so
           makes
           him
           capable
           of
           Christs
           reproofe
           ,
           which
           Master
           
             Marshall
          
           will
           wholly
           divert
           from
           him
           ,
           and
           cast
           upon
           the
           Jewes
           .
           Then
           hee
           goes
           on
           ,
           
             Mox
             Jesus
             ad
             eum
             ,
             converte
             gladium
             in
             locum
             suum
             :
             Est
             ergo
             gladii
             locus
             aliquis
             ,
             ex
             quo
             non
             licet
             excipere
             eum
             ,
             qui
             non
             vult
             perire
             maximè
             in
             gladio
             .
          
           (
           This
           clearly
           of
           Saint
           
             Peter
          
           againe
           ,
           and
           not
           the
           Jewes
           ,
           that
           hee
           must
           not
           take
           the
           sword
           out
           of
           its
           place
           ,
           unlesse
           hee
           will
           be
           content
           to
           perish
           by
           the
           sword
           :
           )
           
             Pacificos
             enim
             vult
             esse
             Jesus
             discipulos
             suos
             ,
             ut
             bellicum
             gladium
             hunc
             deponentes
             ,
          
           (
           O
           that
           Master
           
             Marshall
          
           would
           remember
           this
           ,
           and
           after
           so
           faire
           an
           admonition
           ,
           put
           the
           military
           sword
           out
           of
           his
           mouth
           also
           .
           )
           
             Alterum
             pontificium
             accipiant
             gladium
             ,
             quem
             dicit
             Scriptura
             gladium
             Spiritûs
             .
             Simile
             autem
             mihi
             videtur
             quod
             dicit
             ,
             Omnes
             qui
             accipiunt
             ,
             &c.
             i.
             e.
             omnes
             qui
             non
             pacifici
             ,
             sed
             belli
             concitatores
             sunt
             ,
             in
             eo
             bello
             peribunt
             quod
             concitant
             ,
             &c.
             
             Et
             puto
             quòd
             omnes
             tumultuosi
             &
             concitatores
             bellorum
             ,
             &
             conturbantes
             animas
             hominum
             ,
             maximè
             Ecclesiarum
             ,
             accipiunt
             gladium
             ,
             in
             quo
             &
             ipsi
             peribunt
             .
          
           Excellent
           seasonable
           doctrine
           for
           these
           times
           ,
           if
           it
           might
           be
           laid
           to
           heart
           ;
           but
           no
           way
           excusing
           Saint
           
             Peter
             .
          
           Againe
           ,
           
             Qui
             accipiunt
          
           
           
             gladium
             ,
             &c.
             cavere
             nos
             convenit
             ,
             ut
          
           ne
           occasione
           militiae
           ,
           
             vel
             vindictae
             propriarum
             injuriarum
          
           (
           remember
           ,
           not
           for
           revenge
           of
           ones
           owne
           injuries
           )
           
             eximamus
             gladium
             ,
             aut
             ob
             aliquam
             occasionem
             ,
             quam
             omnem
             abominatur
             haec
             Christi
             doctrina
             ,
             praecipiens
             ut
             impleamus
             quod
             scriptum
             est
             ,
             Cum
             his
             qui
             oderunt
             pacem
             ,
             eram
             pacificus
             .
             Si
             ergo
             cum
             odientibus
             pacem
             debemus
             esse
             pacifici
             ,
             adversus
             neminem
             gladio
             uti
             debemus
             .
          
           These
           are
           the
           words
           of
           
             Origen
             ;
          
           out
           of
           which
           ,
           he
           that
           shall
           inferre
           that
           
             Origen
          
           conceived
           the
           meaning
           of
           the
           Scripture
           to
           be
           ,
           that
           Christ
           did
           not
           rebuke
           
             Peter
          
           for
           using
           defensive
           Armes
           against
           
             Malchus
             ,
          
           I
           shall
           resolve
           ,
           he
           hath
           gotten
           the
           Philosophers
           stone
           ,
           is
           Alchymist
           enough
           to
           extract
           fire
           out
           of
           water
           ;
           any
           the
           most
           contrary
           sense
           out
           of
           any
           words
           .
           Not
           so
           much
           as
           one
           word
           here
           of
           the
           Jewes
           or
           the
           Roman
           sword
           that
           should
           give
           them
           their
           payment
           ;
           but
           all
           of
           
             Peter's
          
           sword
           ,
           and
           the
           miscarriages
           of
           that
           .
           And
           so
           much
           for
           
             Origen
             .
          
        
         
           Then
           for
           
             Theophylact
             ;
          
           hee
           is
           also
           punctuall
           enough
           to
           this
           purpose
           :
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           
             Let
             us
             not
             find
             fault
             with
          
           Peter
           ,
           (
           make
           not
           too
           much
           haste
           Master
           
             Marshall
          
           to
           catch
           that
           ,
           till
           you
           see
           the
           consequents
           )
           
             for
             hee
             did
             this
             not
             for
             himselfe
             ,
             but
             in
             zeale
             for
             his
             Master
             :
          
           Herein
           I
           shall
           interpose
           my
           conjecture
           ,
           that
           
             Theophylact
          
           might
           think
           
             Peter
          
           did
           this
           ,
           as
           a
           Zealot
           ;
           as
           
             James
          
           and
           
             John
          
           would
           have
           destroyed
           the
           Village
           of
           the
           Samaritanes
           ,
           
             jure
             Zelotarum
             :
          
           so
           his
           words
           also
           sound
           on
           
             Luke
             ,
             pag.
          
           518.
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           :
           and
           then
           though
           that
           were
           unlawfull
           for
           a
           Christian
           ,
           a
           piece
           of
           Judaisme
           out-dated
           by
           Christ
           ;
           yet
           in
           
             Peter
             ,
          
           as
           a
           Jew
           ,
           not
           perfectly
           illuminate
           ,
           or
           instructed
           in
           the
           Christian
           doctrine
           ,
           (
           as
           
             Origen
          
           before
           observ'd
           )
           it
           was
           not
           so
           blameable
           yet
           ,
           till
           after
           the
           coming
           of
           the
           Holy
           Ghost
           ,
           who
           was
           to
           bring
           all
           things
           to
           their
           remembrance
           which
           Christ
           had
           taught
           them
           .
           And
           therefore
           perhaps
           it
           is
           ,
           
           that
           ,
           although
           Saint
           
             Augustine
          
           calls
           this
           of
           
             Peter
             ,
             earnalem
             amorem
             ;
          
           yet
           ,
           
             amorem
             Magistri
          
           still
           .
           The
           same
           Authour
           upon
           Saint
           
             Marke
          
           hath
           these
           words
           ,
           upon
           this
           same
           occasion
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           Counting
           this
           zeale
           ,
           as
           in
           a
           Jew
           ,
           rather
           a
           commendable
           thing
           .
           If
           all
           this
           be
           yeelded
           ,
           yet
           will
           it
           be
           no
           justification
           of
           the
           like
           in
           a
           Christian
           ;
           because
           now
           Christ
           hath
           reformed
           that
           law
           ,
           and
           checkt
           that
           
             Peter
             ,
          
           And
           therefore
           ,
           the
           same
           
             Theophylact
          
           goes
           on
           ;
           that
           though
           wee
           should
           not
           aggravate
           
             Peter's
          
           fault
           ,
           nor
           chide
           him
           for
           it
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ▪
           
             yet
             Christ
             reformes
             him
             ,
             turnes
             him
             to
             the
             Gospel-discipline
             ,
             and
             teaches
             him
             not
             to
             use
             the
             sword
             ,
             though
             by
             so
             doing
             hee
             seeme
             to
             defend
             or
             vindicate
             God
             himselfe
             .
          
           Could
           any
           man
           have
           spoken
           more
           expresly
           or
           prophetically
           against
           Master
           
             Marshall
          
           his
           doctrine
           ,
           then
           this
           father
           doth
           .
           (
           So
           likewise
           in
           other
           places
           upon
           Saint
           
             Lukes
          
           Gospel
           ,
           
             pag.
          
           518.
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ▪
           hee
           confesses
           
             Peter
          
           was
           chid
           for
           his
           zeale
           .
           And
           on
           Saint
           
             John's
          
           Gospel
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           &c.
           
             The
             Lord
             reprehends
          
           Peter
           ,
           
             and
             threatning
             ,
             saith
             ,
             put
             up
             ,
             &c.
          
           threatning
           
             whom
             ?
          
           sure
           that
           person
           ,
           in
           
             Theophylact's
          
           opinion
           ,
           to
           whom
           hee
           said
           ,
           
             put
             up
             :
          
           and
           that
           sure
           was
           
             Peter
             ,
          
           not
           the
           Jewes
           .
           )
           But
           to
           shew
           you
           the
           occasion
           of
           Master
           
             Marshall's
          
           mistake
           :
           It
           followes
           indeed
           in
           
             Theophylact
          
           on
           
             Matthew
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           
             Insinuat
             autem
             ,
          
           as
           
             Oecolampadius
          
           renders
           it
           :
           
             Christ
             insinuates
             that
             by
             the
             Romans
             sword
             ,
             the
             Jewes
             that
             took
             the
             sword
             against
             him
             ,
             shall
             be
             destroyed
             .
          
           This
           acknowledged
           truth
           ,
           (
           that
           the
           Romans
           should
           destroy
           the
           Jewes
           ,
           the
           apprehenders
           and
           crucifiers
           of
           Christ
           ,
           
             i.
             e.
          
           that
           were
           guilty
           of
           crucifying
           him
           ,
           )
           was
           ,
           saith
           hee
           ,
           insinuated
           in
           those
           words
           of
           Christ
           ,
           wherein
           ,
           as
           before
           wee
           shewed
           out
           of
           
             Theophylact's
          
           words
           ,
           hee
           reproved
           Saint
           
             Peter
             .
          
           Now
           wee
           know
           that
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           or
           insinuating
           ,
           or
           intimating
           ,
           signifies
           a
           secundary
           or
           allegoricall
           sense
           of
           a
           Scripture
           ,
           as
           it
           is
           frequent
           in
           that
           Authour
           .
           Speaking
           of
           the
           cutting
           off
           
             Malchus
          
           his
           Eare
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           saith
           hee
           ,
           hee
           
             insinuates
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           that
           the
           Jewes
           did
           not
           
             heare
          
           and
           
             obey
          
           the
           Scripture
           ,
           as
           they
           should
           :
           a
           meere
           allegoricall
           interpretation
           .
           So
           when
           Christ
           bids
           him
           
             that
             had
             no
             sword
             ,
             sell
             his
             garment
             and
             buy
             one
             ,
             Luk.
          
           22.
           36.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           &c.
           hee
           speaks
           aenigmatically
           ;
           and
           tells
           them
           by
           way
           of
           insinuation
           ,
           what
           warres
           and
           dangers
           should
           betide
           them
           .
           Which
           insinuated
           or
           aenigmaticall
           sense
           ,
           though
           it
           be
           acknowledged
           true
           ,
           will
           not
           evacuate
           that
           other
           literall
           .
           For
           I
           hope
           ,
           in
           Master
           
             Marshall
          
           his
           owne
           judgement
           ,
           that
           't
           is
           lawfull
           to
           use
           a
           sword
           in
           ones
           owne
           defence
           ,
           in
           time
           of
           warre
           and
           danger
           ,
           and
           that
           that
           lawfulnesse
           is
           authorized
           by
           Christ
           ,
           in
           those
           words
           :
           which
           I
           shall
           not
           doubt
           to
           acknowledge
           with
           him
           ,
           if
           it
           be
           not
           against
           the
           lawfull
           Magistrate
           .
        
         
           The
           product
           then
           of
           
             Theophylact's
          
           interpretation
           will
           be
           this
           ;
           that
           by
           those
           words
           ,
           
             (
             for
             all
             they
             that
             take
             the
             sword
             ,
             shall
             perish
             by
             the
             sword
             )
          
           Christ
           
           reprehends
           and
           chides
           
             Peter
          
           for
           drawing
           his
           sword
           ,
           and
           using
           it
           ,
           as
           hee
           did
           :
           and
           withall
           ,
           insinuates
           aenigmatically
           the
           destruction
           of
           the
           Jewes
           by
           the
           Romans
           .
           Which
           if
           it
           be
           acknowledged
           true
           in
           both
           senses
           ,
           't
           will
           no
           way
           prejudice
           us
           ,
           or
           serve
           Master
           
             Marshall
             ,
          
           whose
           cause
           depends
           upon
           rejecting
           of
           the
           former
           sense
           ,
           not
           on
           asserting
           the
           latter
           :
           and
           doth
           not
           onely
           affirme
           ,
           that
           it
           is
           a
           reproofe
           of
           the
           sword
           taken
           for
           unjust
           oppression
           ,
           but
           also
           that
           it
           is
           not
           a
           reproofe
           of
           the
           sword
           taken
           for
           just
           defence
           :
           which
           is
           absolutely
           false
           in
           
             Theophylact's
          
           opinion
           ,
           if
           defending
           of
           Christ
           be
           just
           defence
           ,
           or
           chiding
           be
           reproving
           ;
           or
           if
           teaching
           not
           to
           use
           the
           sword
           ,
           though
           one
           seeme
           to
           defend
           God
           himselfe
           ,
           be
           rebuking
           
             Peter
          
           for
           using
           defensive
           Armes
           for
           Christ
           .
           The
           short
           is
           ,
           though
           
             Theophylact's
          
           interpretation
           bring
           the
           Jewes
           under
           Christs
           threatning
           and
           reprehension
           ,
           yet
           doth
           it
           no
           way
           free
           
             Peter
          
           from
           the
           same
           ;
           but
           primarily
           subjects
           him
           to
           it
           :
           The
           contrary
           to
           which
           is
           the
           onely
           thing
           would
           be
           for
           Master
           
             Marshall
          
           his
           purpose
           .
           'T
           is
           true
           indeed
           ,
           in
           his
           
             Scholia
          
           on
           Saint
           
             John
             ,
          
           hee
           saith
           ,
           
             Christ
             comforted
             Peter
             ,
          
           which
           seemes
           opposite
           to
           
             rebuking
             ;
          
           but
           that
           was
           not
           in
           those
           words
           ,
           
             For
             they
             that
             take
             the
             sword
             ,
             &c.
          
           but
           in
           those
           ,
           
             the
             cup
             ,
             &c.
          
           (
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           &c.
           )
           which
           Saint
           
             John
          
           immediatly
           adds
           ,
           omitting
           the
           words
           of
           the
           threatning
           out
           of
           the
           law
           .
           And
           so
           much
           for
           
             Theophylact
          
           also
           .
        
         
           Now
           that
           which
           hath
           been
           thus
           largely
           set
           down
           out
           of
           
             Theophylact
             ,
          
           will
           sufficiently
           cleare
           this
           whole
           businesse
           ,
           without
           proceeding
           to
           examine
           what
           may
           be
           found
           in
           
             Titus
             Bostrensis
             ,
          
           or
           
             Euthymius
             ,
          
           to
           this
           purpose
           .
           The
           former
           of
           these
           ,
           in
           his
           Exposition
           of
           Saint
           
             Luke
             ,
          
           in
           the
           
             Bibliotheca
             patrum
             Graec.
          
           hath
           not
           the
           least
           word
           sounding
           that
           way
           ,
           but
           rather
           contrary
           ;
           interpreting
           Christs
           command
           of
           buying
           a
           sword
           ,
           as
           a
           designation
           onely
           of
           the
           Jewes
           preparation
           against
           him
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           that
           they
           were
           about
           to
           apprehend
           him
           :
           which
           (
           as
           
             Theophylact
          
           did
           ,
           so
           )
           hee
           calls
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           intimation
           of
           the
           sword
           ;
           and
           saith
           ,
           that
           therefore
           Christ
           adds
           ,
           that
           the
           things
           written
           of
           him
           must
           be
           fulfilled
           .
           And
           againe
           ,
           that
           if
           Christ
           would
           have
           had
           his
           Disciples
           use
           any
           humane
           help
           at
           his
           apprehension
           ,
           a
           hundred
           swords
           would
           not
           have
           been
           sufficient
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           if
           hee
           would
           not
           ,
           even
           these
           two
           would
           be
           too
           many
           .
           But
           all
           this
           hee
           saith
           upon
           the
           passage
           of
           the
           two
           swords
           .
           The
           truth
           is
           ,
           in
           the
           Exposition
           of
           the
           Gospel
           ,
           hee
           saith
           nothing
           of
           this
           reprehension
           of
           
             Peter
             ,
          
           but
           passes
           it
           over
           in
           silence
           .
           And
           for
           his
           notes
           on
           Saint
           
             Matthew
             ,
          
           as
           also
           for
           
             Euthymius
          
           his
           ,
           though
           ,
           I
           confesse
           ,
           that
           I
           have
           them
           not
           by
           me
           ,
           yet
           (
           besides
           that
           I
           find
           nothing
           that
           way
           in
           those
           
             Excerpta
          
           that
           
             Lucas
             Burgensis
          
           hath
           out
           of
           them
           ,
           who
           would
           not
           probably
           have
           omitted
           the
           mention
           of
           such
           a
           rarity
           ,
           if
           it
           were
           there
           ,
           )
           I
           thinke
           I
           may
           take
           upon
           me
           at
           a
           venture
           to
           say
           ,
           that
           hee
           that
           examines
           those
           bookes
           ,
           shall
           not
           possibly
           meet
           with
           more
           then
           out
           of
           
             Theophylact
          
           was
           cited
           :
           These
           three
           Expositors
           running
           generally
           on
           the
           same
           notions
           ,
           and
           all
           of
           them
           for
           the
           most
           part
           gleaning
           from
           
             Chrysostome
             ,
             (
             Euthymius
          
           being
           his
           Scholler
           ,
           
             Titus
          
           his
           profest
           Epitomater
           )
           who
           I
           am
           sure
           hath
           nothing
           in
           favour
           〈◊〉
           this
           
           Exposition
           .
           Out
           of
           him
           ,
           as
           the
           
             Homes
          
           of
           those
           after-Expositors
           ,
           I
           shall
           transcribe
           these
           few
           passages
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           in
           his
           homil.
           54.
           on
           
             Mat.
             c.
          
           26.
           
           Why
           did
           hee
           bid
           buy
           a
           Sword
           ?
           to
           give
           them
           assurance
           that
           hee
           should
           be
           betray'd
           :
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           Not
           that
           they
           should
           be
           armed
           on
           that
           occasion
           ,
           (
           away
           with
           that
           )
           but
           to
           signifie
           his
           betraying
           .
           Then
           ,
           that
           their
           having
           those
           two
           weapons
           at
           that
           time
           ,
           was
           upon
           occasion
           of
           killing
           the
           lambe
           for
           the
           Passeover
           ,
           and
           the
           Disciples
           then
           coming
           from
           Supper
           ,
           and
           hearing
           that
           some
           would
           come
           to
           apprehend
           him
           ,
           took
           them
           out
           from
           thence
           with
           them
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           meaning
           to
           fight
           for
           their
           Master
           ;
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           which
           was
           their
           opinion
           onely
           ,
           not
           Christs
           intention
           :
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           wherefore
           
             Peter
          
           is
           chid
           for
           using
           of
           it
           :
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           and
           that
           with
           a
           sound
           threat
           ;
           which
           what
           can
           it
           be
           ,
           but
           that
           about
           which
           wee
           now
           contend
           ,
           
             they
             that
             take
             the
             sword
             ,
             &
             c
             ?
          
           upon
           the
           hearing
           of
           which
           words
           ,
           saith
           hee
           ,
           hee
           straight
           obeyed
           ,
           and
           did
           so
           no
           more
           .
           Againe
           ,
           citing
           the
           passage
           in
           Saint
           
             Luke
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           hee
           chid
           and
           threatned
           the
           Disciples
           into
           obedience
           ;
           and
           then
           sets
           down
           the
           words
           of
           the
           threat
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           &c.
           
             for
             all
             that
             take
             ,
             &c.
             
          
           And
           yet
           after
           all
           these
           plaine
           words
           of
           reprehending
           and
           threatning
           
             Peter
             ,
          
           in
           those
           words
           
             (
             all
             they
             that
             take
             the
             sword
             ,
             shall
             perish
             by
             it
             )
          
           hee
           yet
           adds
           ,
           that
           hee
           
             comforted
          
           his
           Disciples
           by
           two
           things
           ,
           first
           the
           punishment
           of
           the
           betrayers
           ,
           applying
           to
           that
           the
           same
           speech
           in
           a
           Parenthesis
           
             (
             They
             that
             take
             ,
             &c.
             )
          
           and
           that
           hee
           suffered
           not
           unwillingly
           .
           All
           which
           together
           signifie
           clearly
           the
           same
           that
           wee
           found
           in
           
             Theophylact
             ,
          
           (
           and
           presume
           the
           utmost
           either
           of
           
             Titus
          
           or
           
             Euthymius
          
           their
           exposition
           )
           that
           in
           that
           threatning
           of
           
             Peter
             ,
          
           is
           intimated
           also
           or
           insinuated
           aenigmatically
           a
           threat
           of
           those
           other
           Sword-men
           that
           came
           out
           with
           swords
           and
           staves
           to
           take
           
             Jesus
             :
          
           which
           will
           not
           be
           denyed
           by
           any
           ,
           or
           disputed
           of
           by
           me
           ,
           so
           the
           other
           be
           granted
           ,
           
             viz.
          
           that
           
             Peter
          
           was
           here
           reprehended
           and
           threatned
           ;
           which
           is
           the
           onely
           thing
           we
           quarrell
           in
           Mr.
           
             Marshall
             .
          
           And
           so
           much
           for
           the
           second
           under-taking
           .
        
         
           Now
           that
           ,
           in
           the
           third
           place
           ,
           
             Grotius
          
           himselfe
           who
           cites
           these
           foure
           Ancients
           ,
           and
           is
           here
           cited
           by
           Master
           
             Marshall
             ,
             de
             jure
             belli
             ,
             l.
             1.
             c.
             3.
             n.
          
           3.
           doth
           not
           in
           this
           place
           ,
           or
           any
           other
           of
           his
           writings
           ,
           assert
           this
           interpretation
           ,
           I
           shall
           thus
           prove
           :
           The
           thing
           that
           in
           that
           place
           hee
           hath
           in
           hand
           is
           to
           enquire
           ,
           Whether
           all
           use
           of
           the
           sword
           ,
           for
           a
           mans
           owne
           defence
           ,
           be
           unlawfull
           under
           the
           Gospel
           ?
           And
           hee
           resolves
           ,
           that
           in
           case
           of
           one
           private
           mans
           being
           invaded
           by
           another
           ,
           't
           is
           lawfull
           by
           the
           law
           of
           Christ
           ,
           (
           not
           necessary
           ,
           but
           lawfull
           ;
           a
           man
           is
           onely
           not
           obliged
           to
           the
           contrary
           )
           or
           notwithstanding
           the
           prescribed
           rules
           of
           Christian
           patience
           ,
           to
           kill
           another
           in
           defence
           of
           my
           owne
           life
           .
           Against
           this
           ,
           three
           objections
           hee
           mentions
           out
           of
           the
           New
           Testament
           ,
           
             Mat.
             5.
             39.
             
             Rom.
          
           12.
           19.
           and
           the
           saying
           of
           Christ
           to
           
             Peter
             ,
             Put
             up
             thy
             sword
             ,
             &c.
             
             For
             all
             they
             that
             take
             the
             sword
             ,
             &c.
             
          
           To
           those
           three
           hee
           answers
           :
        
         
           1.
           
           By
           opposing
           some
           other
           places
           of
           Scripture
           ;
           that
           of
           Christ
           to
           his
           followers
           
             Luk.
          
           22.
           36.
           that
           to
           buy
           a
           sword
           ,
           they
           should
           sell
           a
           coat
           .
           In
           which
           company
           
           of
           his
           auditors
           there
           were
           ,
           saith
           hee
           ,
           at
           that
           time
           none
           but
           his
           Disciples
           ;
           and
           although
           ,
           saith
           hee
           ,
           it
           be
           a
           proverbiall
           speech
           ,
           signifying
           the
           great
           dangers
           approaching
           ,
           yet
           it
           referr'd
           to
           the
           ordinary
           use
           of
           swords
           at
           that
           time
           ,
           for
           private
           mens
           defence
           in
           time
           of
           danger
           ,
           not
           there
           prohibited
           by
           him
           :
           applying
           that
           of
           
             Cicero
             ,
             Gladios
             habere
             certè
             non
             liceret
             ,
             si
             uti
             illis
             nullo
             pacto
             liceret
             :
          
           Wee
           might
           not
           be
           allowed
           to
           have
           swords
           ,
           if
           it
           were
           in
           no
           case
           lawfull
           to
           use
           them
           .
           Which
           still
           confirmes
           his
           point
           in
           hand
           ,
           that
           in
           some
           case
           ,
           the
           use
           of
           the
           private
           sword
           is
           lawfull
           .
        
         
           2.
           
           Hee
           proceeds
           to
           the
           particular
           places
           ,
           saith
           ,
           in
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           there
           is
           some
           exception
           allowed
           ,
           that
           it
           binds
           onely
           in
           tolerable
           injuries
           ;
           such
           as
           the
           box
           on
           the
           cheeke
           ,
           &c.
           there
           mentioned
           :
           in
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           signifies
           not
           defence
           ,
           but
           revenge
           .
           Then
           for
           that
           of
           
             Peter
             ,
          
           it
           containes
           ,
           saith
           hee
           ,
           a
           prohibition
           of
           using
           the
           sword
           ,
           but
           not
           in
           case
           of
           defence
           :
           for
           hee
           needed
           not
           defend
           himselfe
           ;
           for
           Christ
           had
           said
           ,
           
             Let
             these
             goe
             ,
             Joh.
          
           18.
           8.
           nor
           Christ
           ,
           for
           hee
           would
           not
           be
           defended
           ,
           &c.
           
           Besides
           ,
           saith
           hee
           ,
           
             Peter
          
           took
           up
           the
           sword
           
             (
             in
             eos
             qui
             nomine
             publicarum
             potestatum
             adventabant
             ,
             quibus
             an
             ullo
             casu
             resistere
             liceat
             ,
             peculiaris
             est
             quaestio
             ,
             infra
             à
             nobis
             peculiariter
             tractanda
             ;
             )
          
           against
           those
           that
           came
           in
           the
           name
           of
           the
           publike
           powers
           ;
           against
           whom
           ,
           whether
           it
           be
           lawfull
           to
           make
           resistance
           in
           any
           case
           ,
           is
           a
           peculiar
           question
           ,
           to
           be
           handled
           afterward
           peculiarly
           .
           (
           And
           ,
           let
           me
           pawne
           my
           faith
           for
           it
           ,
           stated
           negatively
           .
           )
           As
           for
           that
           which
           Christ
           adds
           ,
           
             All
             they
             that
             take
             the
             sword
             ,
             &c.
          
           that
           is
           ,
           either
           a
           Proverb
           ,
           or
           (
           which
           is
           the
           opinion
           of
           
             Origen
             ,
             Theophylact
             ,
             Titus
             ,
          
           and
           
             Euthymius
             ,
             )
             indicat
             ,
          
           it
           shewes
           or
           intimates
           ,
           that
           wee
           should
           not
           snatch
           revenge
           out
           of
           Gods
           hands
           :
           and
           to
           this
           applies
           the
           place
           in
           the
           
             Revel.
          
           a
           place
           in
           
             Tertull.
             
             Adeò
             idoneus
             patientiae
             sequester
             Deus
             ,
             &c.
          
           and
           adds
           ,
           
             Simúlque
             his
             Christi
             verbis
             vaticinium
             videtur
             inesse
             de
             poenis
             ,
             quas
             à
             sanguinariis
             Judaeis
             erat
             exacturus
             gladius
             Romanus
             :
          
           And
           also
           in
           the
           words
           there
           seemes
           to
           be
           included
           a
           Prophecy
           of
           the
           punishment
           ,
           that
           the
           Romane
           sword
           should
           exact
           of
           the
           bloudy
           Jewes
           .
           From
           all
           which
           put
           together
           ,
           this
           will
           be
           the
           utmost
           that
           Master
           
             Marshall
          
           can
           conclude
           ,
           That
           
             Grotius
          
           conceived
           ,
           that
           the
           speech
           of
           Christ
           to
           
             Peter
          
           prohibited
           not
           all
           use
           of
           the
           sword
           ,
           for
           private
           defence
           ;
           (
           no
           man
           saith
           it
           did
           ;
           or
           that
           all
           such
           defence
           is
           unlawfull
           ;
           our
           case
           is
           onely
           of
           resisting
           Magistrates
           )
           that
           
             Origen
             ,
             Theophylact
             ,
             &c.
          
           owned
           an
           exposition
           of
           it
           ,
           that
           thereby
           wee
           should
           be
           taught
           ,
           not
           to
           take
           Gods
           office
           of
           revenging
           out
           of
           his
           hand
           ;
           (
           which
           wee
           also
           make
           a
           speciall
           part
           of
           the
           importance
           of
           that
           speech
           ,
           both
           there
           ,
           and
           in
           the
           
             Revel.
          
           and
           so
           a
           plaine
           check
           of
           
             Peter
             ,
          
           who
           did
           take
           it
           ;
           )
           and
           that
           withall
           in
           these
           words
           a
           Prophecy
           seems
           to
           be
           implied
           ,
           of
           the
           revenge
           of
           Christs
           death
           ,
           wrought
           by
           
             Titus
          
           upon
           the
           Jewes
           ;
           (
           and
           wee
           can
           acknowledge
           the
           Scripture
           so
           rich
           a
           mine
           of
           variety
           ,
           that
           it
           may
           have
           this
           propheticke
           sense
           also
           :
           though
           by
           the
           way
           ,
           
             Grotius
          
           cites
           not
           this
           out
           of
           those
           foure
           Writers
           ,
           (
           nor
           could
           hee
           ,
           for
           in
           
             Origen
          
           we
           find
           it
           not
           )
           but
           as
           from
           himselfe
           ,
           
             simúlque
             vaticinium
             videtur
             inesse
             ,
             &c.
             
          
           
           But
           for
           the
           literall
           sense
           ,
           that
           
             Peter
          
           should
           not
           be
           rebuked
           by
           Christ
           ,
           for
           using
           defensive
           Armes
           against
           the
           Magistrate
           ,
           (
           when
           with
           the
           use
           of
           those
           ,
           the
           leaving
           vengeance
           to
           God
           is
           utterly
           unreconcileable
           )
           and
           Christians
           conceive
           themselves
           bound
           not
           to
           use
           those
           Armes
           against
           the
           Magistrate
           ,
           for
           this
           very
           cause
           ,
           because
           hee
           is
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             punishable
             ,
             revengeable
             by
          
           God
           alone
           :
           )
           and
           yet
           be
           rebuked
           for
           snatching
           Gods
           work
           out
           of
           his
           hand
           :
           Or
           that
           these
           words
           should
           not
           belong
           in
           the
           prime
           sense
           to
           
             Peters
          
           fact
           ,
           as
           well
           as
           in
           a
           secundary
           propheticall
           seeming
           one
           to
           the
           Jewes
           ,
           there
           is
           not
           any
           appearances
           of
           sound
           of
           any
           word
           in
           
             Grotius
          
           there
           ,
           or
           in
           any
           other
           place
           in
           that
           book
           ,
           or
           his
           large
           Annotations
           on
           the
           Gospels
           :
           which
           if
           Master
           
             Marshall
          
           had
           read
           with
           his
           own
           eyes
           ,
           hee
           would
           confesse
           with
           me
           .
           And
           so
           much
           for
           his
           citation
           of
           
             Grotius
             .
          
        
         
           Now
           ,
           in
           the
           last
           place
           ,
           for
           the
           opinion
           of
           this
           learned
           man
           
             Grotius
             ,
          
           (
           an
           excellent
           Casuist
           ,
           exactly
           distinguishing
           the
           severall
           obligations
           of
           Nature
           ,
           of
           
             Moses
             ,
          
           and
           of
           Christ
           ;
           a
           Protestant
           ,
           and
           ,
           if
           an
           Arminian
           ,
           farre
           from
           deserving
           that
           part
           of
           the
           censure
           which
           Master
           
             Cheynel
          
           layes
           on
           such
           ,
           of
           being
           
           as
           lawlesse
           as
           that
           faction
           at
           
             Munster
             ,
          
           whose
           law
           it
           was
           ,
           
             Magistratibus
             ac
             Principibus
             nullus
             subjiciatur
             )
          
           in
           the
           businesse
           of
           taking
           up
           Armes
           against
           a
           King
           for
           just
           defence
           ,
           I
           shall
           referre
           you
           to
           his
           first
           Book
           
             de
             jure
             belli
             ,
             &
             cap.
          
           4.
           
           (
           Not
           that
           I
           can
           hope
           you
           will
           be
           moved
           with
           his
           authority
           ,
           when
           hee
           appeares
           against
           you
           ,
           that
           is
           not
           the
           manner
           of
           men
           now-a-dayes
           ,
           to
           be
           content
           to
           be
           tried
           by
           your
           owne
           witnesses
           ;
           but
           for
           the
           satisfaction
           to
           conscience
           ,
           which
           this
           Authours
           reasons
           and
           perspicuity
           will
           yeeld
           any
           Christian
           Reader
           )
           the
           very
           place
           whereto
           hee
           referr'd
           the
           Reader
           even
           now
           for
           his
           resolution
           in
           that
           point
           ;
           and
           the
           state
           of
           this
           question
           being
           set
           
             (
             An
             aut
             privatis
             aut
             publicis
             personis
             bellum
             gerere
             liceat
             in
             eos
             ,
             quorum
             imperio
             subsunt
             ;
             )
          
           Whether
           any
           private
           or
           publike
           persons
           may
           lawfully
           wage
           warre
           against
           them
           ,
           under
           whose
           command
           they
           are
           ;
           hee
           defines
           ,
           that
           by
           the
           very
           Law
           of
           Nature
           (
           so
           much
           now
           talkt
           of
           )
           't
           is
           not
           lawfull
           .
           2.
           
           That
           by
           the
           Law
           of
           the
           Jewes
           it
           was
           not
           allowed
           .
           3.
           
           That
           it
           was
           lesse
           allowed
           ,
           but
           become
           more
           unlawfull
           by
           the
           Evangelicall
           Law
           ,
           
             Rom.
          
           13.
           1.
           
           &
           1
           
             Pet.
             2.
             12
             ,
             &c.
          
           and
           practice
           of
           ancient
           Christians
           .
           4.
           
           Confutes
           the
           opinion
           of
           those
           that
           affirme
           it
           lawfull
           ,
           for
           inferiour
           Magistrates
           to
           wage
           warreagainst
           the
           Supreme
           ,
           by
           reasons
           and
           Scriptures
           .
           5.
           
           Proposes
           the
           case
           of
           extreme
           and
           inevitable
           necessity
           ,
           when
           the
           King
           goes
           to
           take
           away
           a
           mans
           life
           unjustly
           :
           and
           (
           whatsoever
           might
           from
           nature
           or
           practice
           of
           the
           Jewes
           ,
           as
           of
           
             David
             ,
          
           or
           of
           the
           
             Macchabees
             ,
          
           be
           brought
           to
           assert
           resistance
           in
           this
           case
           )
           hee
           defines
           from
           the
           Christian
           Law
           ,
           (
           which
           commands
           so
           oft
           to
           take
           up
           the
           Crosse
           )
           an
           exacter
           degree
           of
           patience
           ;
           and
           particularly
           ,
           when
           for
           Religion
           our
           Superiours
           goe
           about
           to
           kill
           us
           ,
           though
           hee
           will
           allow
           flight
           to
           some
           sort
           of
           men
           ,
           yet
           to
           no
           man
           more
           then
           flight
           ;
           but
           rather
           rejoycing
           when
           wee
           suffer
           as
           Christians
           .
           This
           ,
           saith
           hee
           ,
           was
           the
           course
           that
           brought
           Christian
           Religion
           to
           such
           an
           height
           in
           the
           world
           :
           and
           resolves
           it
           the
           greatest
           injury
           that
           can
           
           be
           done
           to
           the
           ancient
           Christians
           ,
           to
           say
           ,
           that
           it
           was
           want
           of
           strength
           ,
           not
           of
           inclinations
           that
           way
           ,
           that
           they
           defended
           not
           themselves
           in
           time
           of
           most
           certaine
           danger
           of
           death
           .
           
             Tertullian
             ,
          
           saith
           hee
           ,
           had
           been
           imprudent
           and
           impudent
           ,
           if
           in
           a
           writing
           presented
           to
           the
           Emperours
           (
           who
           could
           not
           be
           ignorant
           of
           the
           truth
           )
           hee
           had
           dared
           to
           lye
           so
           confidently
           ,
           when
           hee
           saith
           ,
           
             Non
             deesset
             nobis
             vis
             numerorum
             ,
             &c.
          
           most
           admirable
           passages
           out
           of
           ancient
           Writers
           hee
           there
           cites
           ,
           for
           a
           leafe
           together
           to
           the
           same
           purpose
           ,
           of
           dying
           for
           the
           truth
           of
           Religion
           ;
           and
           never
           defending
           themselves
           by
           Arms
           ,
           against
           the
           illegall
           will
           of
           the
           lawfull
           Magistrates
           .
           (
           I
           beseech
           Master
           
             Marshall
          
           to
           send
           to
           the
           shop
           and
           read
           the
           passages
           ,
           and
           consider
           how
           farre
           hee
           hath
           departed
           from
           the
           Primitivenesse
           ,
           and
           Christianity
           of
           those
           examples
           .
           )
           And
           to
           conclude
           ,
           Though
           
             Grotius
          
           (
           according
           to
           his
           manner
           ;
           which
           is
           to
           say
           all
           that
           can
           be
           wisht
           in
           any
           subject
           )
           mentions
           some
           cases
           wherein
           a
           King
           may
           be
           resisted
           ,
           yet
           if
           you
           read
           them
           ,
           you
           will
           find
           little
           joy
           in
           any
           of
           them
           :
           As
           in
           case
           a
           King
           shall
           abdicate
           his
           Kingdome
           ,
           and
           manifestly
           relinquish
           his
           Power
           ,
           then
           hee
           turnes
           private
           man
           ,
           and
           so
           may
           be
           dealt
           with
           as
           any
           other
           such
           .
           And
           some
           other
           the
           like
           .
        
         
           Well
           ,
           I
           have
           said
           enough
           of
           
             Grotius
          
           in
           the
           businesse
           ,
           and
           should
           adde
           no
           more
           ;
           but
           ,
           I
           remember
           ,
           I
           promised
           to
           shew
           that
           on
           occasion
           of
           these
           words
           of
           Christ
           to
           Saint
           
             Peter
             ,
          
           hee
           hath
           as
           much
           against
           the
           Exposition
           pretended
           to
           be
           his
           ,
           and
           the
           whole
           doctrine
           of
           resistance
           ,
           as
           the
           Kings
           friends
           could
           desire
           ;
           and
           that
           is
           in
           his
           Annotations
           on
           the
           place
           ,
           
             Mat.
          
           26.
           52.
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
           &c.
           
             Neque
             vero
             ad
          
           Petrum
           
             tantùm
             admonitio
             ista
             pertinet
             ,
             sed
             &
             ad
             Christianos
             omnes
             ,
             qui
             à
             publicis
             potestatibus
             ad
             poenam
             expetuntur
             ob
             pietatis
             professionem
             :
          
           The
           admonition
           belongs
           not
           to
           
             Peter
          
           onely
           ,
           but
           to
           all
           Christians
           ,
           when
           they
           are
           called
           by
           the
           Magistrate
           to
           suffer
           for
           the
           profession
           of
           piety
           :
           and
           sets
           the
           rule
           in
           that
           case
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           to
           commit
           our
           soules
           to
           God
           ,
           to
           expend
           our
           lives
           in
           his
           cause
           that
           gave
           us
           them
           ;
           alledging
           to
           this
           purpose
           ,
           what
           this
           
             Peter
          
           had
           learned
           from
           this
           Master
           ,
           1
           
             Pet.
          
           4.
           16
           ,
           19.
           and
           answering
           the
           common
           frivolous
           objection
           ,
           fetch
           from
           the
           law
           of
           naturall
           defence
           ,
           or
           selfe-preservation
           ,
           shewing
           the
           difference
           between
           the
           use
           of
           that
           liberty
           against
           theeves
           ,
           &c.
           (
           against
           which
           the
           Lawes
           and
           Magistrates
           give
           us
           the
           liberty
           )
           and
           against
           the
           commands
           of
           the
           Supreme
           Magistrate
           ;
           whom
           if
           in
           any
           case
           of
           injury
           ,
           &c.
           private
           men
           may
           have
           permission
           to
           resist
           ,
           or
           repell
           force
           with
           force
           ,
           
             omnia
             erunt
             tumultuum
             plena
             ;
             nulla
             legum
             ,
             nulla
             judiciorum
             authoritas
             :
          
           the
           perfect
           image
           of
           our
           Kingdom
           at
           this
           time
           ,
           when
           the
           words
           are
           Englished
           ,
           as
           God
           knowes
           the
           sense
           is
           :
           and
           then
           hee
           concludes
           with
           the
           case
           of
           Religion
           ,
           wherein
           there
           is
           no
           place
           of
           resisting
           the
           higher
           powers
           ,
           be
           their
           violence
           never
           so
           unjust
           .
        
         
           I
           have
           undoubtedly
           made
           good
           my
           foure
           under-takings
           in
           this
           businesse
           ;
           and
           shall
           beseech
           Master
           
             Marshall
          
           hereafter
           to
           write
           more
           cautiously
           ,
           lest
           hee
           provoke
           men
           to
           put
           him
           and
           the
           world
           in
           mind
           of
           other
           unjustifiable
           
           passages
           in
           his
           writings
           ;
           to
           tell
           him
           of
           (
           that
           which
           in
           meere
           charity
           to
           him
           I
           desire
           hee
           should
           know
           men
           doe
           take
           notice
           of
           )
           his
           dealing
           in
           a
           Sermon
           of
           his
           ,
           about
           
             Josiah's
          
           reformation
           ,
           preacht
           before
           the
           House
           of
           Commons
           long
           since
           :
           and
           of
           the
           applying
           of
           the
           curse
           that
           fell
           on
           the
           Inhabitants
           of
           
             Meroz
             ,
             Judg.
          
           5.
           (
           for
           not
           helping
           their
           Soveraigne
           ,
           namely
           
             Deborah
             ,
          
           against
           a
           forraigne
           Enemy
           ,
           
             Jabin
             )
          
           to
           those
           that
           will
           not
           joyne
           with
           himselfe
           against
           his
           Soveraigne
           ,
           and
           his
           Cavaleirs
           ;
           
             i.
             e.
          
           those
           Forces
           raised
           by
           him
           .
           I
           wish
           heartily
           that
           Master
           
             Marshall
             ,
          
           having
           gotten
           so
           much
           authority
           as
           to
           be
           the
           
             Augustine
             ,
          
           the
           truly
           polemicall
           Divine
           of
           our
           times
           ,
           would
           be
           so
           charitable
           to
           his
           disciples
           ,
           as
           to
           imitate
           him
           ,
           in
           retracting
           so
           many
           of
           his
           misadventures
           ,
           as
           hee
           cannot
           chuse
           but
           know
           to
           be
           such
           ;
           and
           not
           to
           impose
           too
           intolerably
           on
           their
           credulity
           :
           or
           so
           tender
           of
           his
           owne
           reputation
           ,
           as
           to
           acknowledge
           those
           himselfe
           ,
           which
           every
           man
           that
           hath
           eyes
           doth
           discerne
           in
           his
           books
           ;
           and
           would
           ,
           were
           it
           not
           for
           meere
           pity
           ,
           and
           the
           duty
           of
           loving
           enemies
           ,
           give
           a
           large
           account
           of
           .
        
         
           But
           I
           must
           remember
           ,
           that
           Master
           
             Marshall
          
           adds
           two
           appearances
           of
           answer
           more
           to
           that
           allegation
           from
           Christ
           to
           Saint
           
             Peter
             ;
          
           a
           word
           or
           two
           of
           those
           .
           
             Secondly
             ,
          
           saith
           hee
           ,
           
             supposing
             it
             was
             a
             reproofe
             of
          
           Peters
           
             using
             the
             sword
             ,
             then
             the
             plaine
             meaning
             is
             to
             condemne
          
           Peters
           
             rashnesse
             ,
             who
             drew
             his
             sword
             ,
             and
             never
             staid
             to
             know
             his
             Masters
             mind
             whether
             hee
             should
             strike
             or
             not
             ;
             and
             so
             reproves
             those
             who
             rashly
             ,
             unlawfully
             ,
             or
             doubtingly
             use
             the
             sword
             .
          
           But
           ,
           I
           pray
           Sir
           ,
           are
           those
           the
           words
           of
           Christ
           ,
           
             They
             onely
             that
             take
             the
             sword
             without
             asking
             ,
             or
             knowing
             my
             mind
             ,
             shall
             perish
             ,
             &c.
             
          
           Or
           have
           we
           any
           reason
           to
           think
           ,
           that
           Christ
           would
           have
           then
           dispensed
           with
           a
           known
           law
           if
           hee
           had
           answered
           him
           ,
           and
           not
           rather
           have
           referred
           him
           to
           be
           regulated
           by
           it
           ,
           as
           you
           see
           hee
           doth
           ,
           
             for
             all
             that
             take
             ,
             &c.
             
          
        
         
           2.
           
           To
           see
           the
           unluckinesse
           of
           it
           againe
           ,
           the
           text
           
             Luk.
          
           22.
           49.
           saith
           expresly
           ,
           that
           they
           did
           ask
           him
           ,
           said
           unto
           him
           ,
           
             Lord
             ,
             shall
             wee
             smite
             with
             the
             sword
             ?
          
           so
           that
           the
           question
           was
           aske
           before
           hee
           smote
           :
           And
           sure
           ,
           if
           it
           had
           been
           Christs
           pleasure
           they
           should
           smite
           ,
           one
           syllable
           would
           have
           exprest
           it
           ,
           and
           justified
           them
           ;
           and
           that
           might
           have
           intervened
           before
           his
           striking
           :
           and
           that
           it
           did
           not
           intervene
           ,
           is
           no
           argument
           of
           the
           lawfulnesse
           of
           that
           striking
           in
           him
           ,
           or
           the
           like
           in
           us
           ;
           especially
           when
           so
           sharp
           a
           reprehension
           immediately
           followes
           .
        
         
           3.
           
           I
           shall
           grant
           the
           meaning
           is
           to
           condemne
           
             Peter's
             rashnesse
             ,
          
           in
           doing
           a
           thing
           so
           unlawfull
           ,
           without
           any
           commission
           ;
           especially
           ,
           when
           it
           was
           denyed
           by
           Christ
           upon
           asking
           ;
           but
           not
           that
           the
           matter
           of
           the
           fact
           was
           perfectly
           justifiable
           ,
           if
           abstracted
           from
           that
           rashnesse
           :
           or
           that
           now
           Christs
           judgement
           being
           declared
           by
           his
           answer
           to
           him
           ,
           it
           should
           be
           more
           justifiable
           in
           us
           ,
           who
           have
           his
           example
           for
           our
           document
           .
        
         
           4.
           
           I
           shall
           aske
           Master
           
             Marshall
             ,
          
           whether
           hee
           hath
           asked
           and
           received
           knowledge
           of
           his
           Masters
           mind
           or
           no
           ?
           hee
           must
           not
           meane
           any
           of
           his
           great
           earthly
           Masters
           ,
           (
           that
           joyne
           with
           him
           in
           the
           warre
           against
           the
           Supreme
           ;
           
           for
           sure
           ,
           if
           such
           tell
           us
           wee
           may
           ,
           or
           be
           so
           minded
           ,
           that
           doth
           not
           prove
           that
           't
           is
           lawfull
           ;
           for
           then
           I
           must
           aske
           them
           what
           Master
           they
           asked
           ?
           and
           so
           ,
           if
           they
           have
           none
           ,
           conclude
           them
           in
           the
           number
           of
           the
           
             rash
          
           smiters
           ;
           )
           but
           Christ
           ,
           (
           for
           sure
           hee
           was
           
             Peter's
          
           Master
           )
           or
           some
           taught
           by
           him
           in
           his
           word
           ,
           who
           may
           give
           him
           assurance
           of
           the
           mind
           of
           Christ
           :
           and
           if
           this
           be
           produc'd
           wee
           will
           be
           his
           disciples
           also
           .
           For
           ,
           for
           his
           Supreme
           Master
           on
           earth
           ,
           the
           meer-humane
           Christ
           ,
           the
           Lords
           anoynted
           ,
           I
           beleeve
           hee
           meanes
           not
           that
           hee
           should
           be
           asked
           ,
           whether
           hee
           may
           be
           ,
           and
           should
           be
           resisted
           ?
           and
           as
           little
           reason
           is
           there
           for
           us
           to
           be
           satisfied
           by
           being
           told
           by
           any
           others
           inferiour
           to
           him
           ,
           (
           especially
           by
           the
           chiefe
           resisters
           )
           that
           wee
           may
           lawfully
           resist
           .
        
         
           3.
           
           Master
           
             Marshall
          
           adds
           a
           consideration
           ,
           that
           
             now
             was
             the
             houre
             come
             of
             Christs
             suffering
             ,
             and
             not
             of
             his
             Apostles
             fighting
             ,
             wherein
             Christ
             would
             not
             be
             rescued
             ,
             no
             not
             by
             twelve
             legions
             of
             Angels
             ,
             much
             lesse
             then
             by
             the
             sword
             of
             man
             :
             therefore
             hee
             saith
             to
          
           Peter
           ,
           Put
           up
           ,
           &c.
           
             but
             intended
             not
             ,
             that
             it
             should
             alwayes
             be
             unlawfull
             for
             his
             people
             to
             use
             the
             sword
             in
             their
             just
             defence
             against
             unjust
             violence
             ;
             for
             then
             hee
             would
             never
             have
             commanded
             them
             but
             a
             little
             before
             ,
             that
             hee
             that
             hath
             two
             coats
             ,
             let
             him
             sell
             one
             and
             buy
             a
             sword
             .
          
           To
           this
           I
           answer
           ,
           1.
           
           That
           Christ
           might
           suffer
           ,
           though
           
             Peter
          
           did
           resist
           ;
           as
           wee
           know
           hee
           did
           ;
           and
           consequently
           ,
           the
           houre
           of
           his
           suffering
           being
           come
           ,
           could
           not
           make
           it
           in
           him
           a
           crime
           to
           resist
           ,
           if
           otherwise
           it
           were
           not
           :
           It
           might
           make
           Christ
           refuse
           the
           help
           of
           his
           sword
           ,
           but
           not
           produce
           the
           text
           proper
           to
           man-slayers
           against
           him
           ,
           unlesse
           the
           fact
           in
           it selfe
           were
           of
           that
           nature
           .
           2.
           
           This
           patient
           manner
           of
           Christs
           suffering
           ,
           and
           prohibiting
           resistance
           in
           his
           just
           defence
           ,
           though
           it
           were
           then
           peculiar
           ,
           and
           by
           decree
           necessary
           to
           Christ
           ;
           yet
           is
           it
           since
           become
           matter
           of
           example
           ,
           and
           necessary
           imitation
           to
           us
           ,
           by
           force
           of
           that
           observation
           past
           upon
           it
           by
           Saint
           
             Peter
             ,
          
           and
           entred
           into
           the
           Canon
           of
           our
           Scripture
           ,
           1
           
             Pet.
             2.
             21.
             
             Christ
             suffered
             for
             us
             ,
             leaving
             us
             an
             example
             that
             wee
             should
             follow
             his
             steps
             ,
             &c.
             
          
           And
           this
           used
           as
           an
           argument
           to
           enforce
           on
           us
           that
           duty
           ,
           vers.
           18.
           of
           being
           subject
           not
           onely
           to
           good
           and
           gentle
           ,
           but
           also
           to
           froward
           Masters
           .
           So
           that
           now
           ,
           thirdly
           ,
           though
           that
           checke
           had
           been
           peculiar
           to
           Saint
           
             Peter's
          
           act
           ,
           clothed
           with
           those
           circumstances
           ,
           of
           being
           done
           when
           't
           was
           Christs
           houre
           of
           suffering
           ;
           yet
           it
           will
           be
           obliging
           to
           us
           also
           ,
           who
           are
           hereunto
           called
           ,
           vers.
           21.
           to
           suffer
           as
           patiently
           as
           Christ
           did
           .
           But
           then
           fourthly
           ,
           wee
           conclude
           not
           from
           any
           or
           all
           of
           this
           ,
           that
           it
           should
           be
           alwayes
           unlawfull
           for
           Christians
           to
           use
           the
           sword
           in
           their
           just
           defence
           :
           nor
           indeed
           ,
           that
           it
           was
           unlawfull
           then
           ;
           Kings
           may
           and
           might
           subdue
           by
           the
           sword
           their
           rebellious
           Subjects
           :
           and
           private
           men
           might
           defend
           themselves
           from
           private
           invaders
           ,
           and
           besides
           the
           proverbiall
           meaning
           of
           that
           speech
           
             (
             of
             selling
             a
             coat
             and
             buying
             a
             sword
             ,
          
           whereby
           ,
           say
           the
           fathers
           ,
           hee
           foretold
           them
           the
           dangers
           impendent
           over
           their
           heads
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             Chrys.
          
           and
           advised
           them
           to
           provide
           for
           their
           owne
           security
           )
           I
           shall
           not
           doubt
           to
           acknowledge
           
           that
           this
           liberty
           of
           private
           defensive
           resistance
           is
           authorized
           by
           that
           same
           Scripture
           :
           But
           the
           resisting
           of
           the
           Magistrate
           by
           the
           Subject
           ,
           is
           the
           thing
           that
           from
           Christs
           words
           to
           
             Peter
          
           wee
           undertake
           to
           shew
           unlawfull
           ,
           and
           not
           any
           other
           resistance
           ;
           and
           that
           the
           swords
           were
           appointed
           by
           Christ
           to
           be
           bought
           to
           that
           purpose
           ,
           is
           not
           attempted
           to
           be
           proved
           by
           Master
           
             Marshall
             ;
          
           and
           to
           suppose
           it
           without
           proofe
           ,
           is
           to
           affirme
           ,
           that
           no
           man
           could
           invade
           ,
           or
           be
           fit
           to
           be
           killed
           ,
           but
           Magistrates
           .
           The
           truth
           is
           ,
           here
           is
           some
           art
           used
           ,
           either
           by
           Master
           
             Marshall
             ,
          
           or
           some
           other
           Artificer
           (
           interest
           ,
           prejudice
           ,
           or
           the
           like
           )
           by
           Master
           
             Marshall
          
           to
           deceive
           the
           Reader
           ;
           or
           by
           that
           other
           to
           deceive
           the
           Composer
           ,
           by
           using
           the
           phrase
           of
           just
           defence
           against
           unjust
           violence
           ,
           (
           which
           every
           man
           grants
           lawfull
           among
           private
           men
           )
           and
           concluding
           that
           not
           to
           be
           made
           unlawfull
           by
           this
           text
           ,
           (
           which
           we
           doe
           not
           affirm
           ,
           )
           whereas
           all
           the
           dispute
           is
           ,
           of
           resisting
           (
           not
           simply
           any
           man
           ,
           but
           peculiarly
           )
           the
           Magistrate
           (
           and
           those
           that
           come
           with
           authority
           from
           him
           ,
           )
           which
           wee
           doe
           affirme
           to
           be
           the
           very
           thing
           exemplified
           and
           rebuked
           in
           this
           Text
           ,
           and
           so
           still
           stands
           (
           by
           that
           reprehension
           of
           Christ
           )
           forbidden
           to
           us
           ,
           in
           despight
           of
           Master
           
             Marshall's
          
           evasions
           .
        
         
           'T
           will
           be
           now
           matter
           of
           wonder
           to
           any
           ,
           that
           all
           this
           paper
           should
           be
           spent
           in
           defence
           of
           this
           one
           Argument
           ,
           so
           briefly
           confuted
           and
           dispatcht
           by
           Master
           
             Marshall
             ;
          
           but
           I
           shall
           answer
           that
           wonder
           too
           :
           First
           ,
           that
           at
           the
           entring
           on
           this
           examination
           of
           those
           few
           ,
           the
           necessity
           of
           this
           length
           of
           words
           was
           not
           fore-seen
           .
           Secondly
           ,
           that
           though
           the
           escaping
           the
           force
           of
           this
           place
           would
           not
           be
           matter
           of
           triumph
           to
           Master
           
             Marshall
             ,
          
           because
           there
           be
           other
           places
           of
           the
           New
           Testament
           produced
           by
           his
           adversaries
           ,
           yet
           unanswered
           ,
           and
           one
           is
           enough
           to
           establish
           a
           Christian
           truth
           ;
           yet
           the
           vindicating
           and
           clearing
           of
           this
           one
           from
           all
           exceptions
           ,
           is
           the
           absolute
           carrying
           the
           cause
           against
           him
           by
           that
           one
           :
           And
           therefore
           if
           this
           may
           be
           compassed
           ,
           (
           which
           I
           am
           confident
           is
           by
           this
           discourse
           )
           wee
           may
           spare
           all
           further
           travell
           in
           this
           business
           ;
           and
           command
           the
           Subjects
           sword
           taken
           out
           (
           though
           upon
           supposition
           of
           just
           defence
           ,
           how
           unjustly
           soever
           that
           be
           pretended
           )
           against
           the
           lawfull
           Magistrate
           ,
           to
           returne
           to
           its
           sheath
           againe
           .
           I
           wish
           to
           God
           it
           would
           obey
           the
           command
           .
        
         
           
             Tu
             verò
             discipuli
             &
             amorem
             pium
             &
             humilitatem
             considera
             :
             alterum
             enim
             ex
             diligendi
             fervore
             ;
             alterum
             ex
             obedientiâ
             fecerat
             .
             Nam
             cùm
             audisset
             ,
             Mitte
             gladium
             tuum
             in
             vaginam
             ,
             statim
             obtemperavit
             ,
             &
             nusquam
             postea
             istud
             fecit
             .
          
           Titus
           Bostr.
           
             in
          
           Matth.
           
        
         
           
             Non
             se
             sed
             magistrum
             est
             ultus
             ,
             praeterea
             nondum
             perfectae
             &
             consummatae
             virtutis
             erat
             .
             Quod
             si
             vis
          
           Petri
           
             sapientiam
             intelligere
             ,
             videbis
             posteà
             caesu●
             &
             sexcentas
             injurias
             passum
             ,
             nullis
             malis
             ,
             nullis
             calamitatibus
             pertur●●●●
             〈◊〉
             omnia
             tolerantem
             .
          
           Euthym.
           
             in
          
           Johan
           .
        
         
         
           
             Ille
             utitur
             gladio
             ,
             qui
             nullâ
             superiori
             ac
             legitimâ
             potestate
             vel
             jubente
             vel
             concedente
             ,
             in
             sangninem
             alicujus
             armatur
             .
             Nam
             utique
             Dominus
             jusserat
             ,
             ut
             ferrum
             discipuli
             ejus
             ferrent
             ,
             sed
             non
             jusserat
             ut
             ferirent
             .
             Quod
             ergo
             incongruum
             ,
             si
          
           Petrus
           
             post
             hoc
             peccatum
             factus
             est
             pastor
             Ecclesiae
             :
             sicut
          
           Moyses
           
             post
             percussum
             Aegyptium
             factus
             est
             rector
             istius
             Synagogae
             ?
             uterque
             enim
             non
             detestabili
             immanitate
             ,
             sed
             emendabili
             animositate
             justitiae
             regulam
             excessit
             ,
             uterque
             odio
             improbitatis
             alienae
             ;
             sed
             ille
             fraterno
             ,
             iste
             Dominico
             ,
             licèt
             adhuc
             carnali
             ,
             tamen
             amore
             peccavit
             .
          
           Aug.
           
             lib.
             22.
             cont.
          
           Faust
           .
           Man.
           
             cap.
          
           70.
           
        
         
           FINIS
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A45421e-240
           
             *
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             *
             The
             fo●…
             of
             this
             ●lace
             of
             Christ
             to
             St.
             
               Peter
               ,
            
             see
             M.
             M
             hath
             labour'd
             to
             delude
             ,
             an●
             therefore
             〈◊〉
             have
             labour'd
             to
             vindicate
             in
             anoth●●
             Discourse
             hereto
             appendant
             ,
             to
             which
             I
             referre
             the
             Reader
             .
          
           
             Of
             the
             word
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
        
         
           Notes for div A45421e-5570
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
        
         
           Notes for div A45421e-9210
           
             Vid.
             suprà
             pag.
             7.
             
          
           
             What
             if
             a
             man
             should
             construe
             this
             
               (
               not
               o●…
               occasion
               of
               the
               Militi●
            
          
           
             In
             Matth●…
             p.
             162.
             
          
           
             ●…f
             Socin.
             ●…3
             .
          
           
             In
             Luk.
             p.
             464.