The Scriptures plea for magistrates vvherein is shewed the unlawfulnesse of resisting the lawfull magistrate, under colour of religion.
         Hammond, Henry, 1605-1660.
      
       
         This text is an enriched version of the TCP digital transcription A45461 of text R15561 in the  English Short Title Catalog (Wing H598A). 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
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         Wing H598A
         ESTC R15561
         12158772
         ocm 12158772
         55237
         
           
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         (EEBO-TCP ; phase 1, no. A45461)
         Transcribed from: (Early English Books Online ; image set 55237)
         Images scanned from microfilm: (Early English books, 1641-1700 ; 600:8)
      
       
         
           
             The Scriptures plea for magistrates vvherein is shewed the unlawfulnesse of resisting the lawfull magistrate, under colour of religion.
             Hammond, Henry, 1605-1660.
          
           [2], 30 p.
           
             Printed by Leonard Lichfield,
             Oxford [Oxfordshire] :
             1643.
          
           
             A reissue, with cancel t.p., of his Of resisting the lawfull magistrate upon colour of religion, London, 1643.
             Reproduction of original in Huntington Library.
          
        
      
    
     
       
         eng
      
       
         
           Zealots (Jewish party)
           Government, Resistance to.
           Church and state.
           Christian life.
        
      
    
       A45461  R15561  (Wing H598A).  civilwar no The Scriptures plea for magistrates. VVherein is shewed the unlawfulnesse of resisting the lawfull magistrate, under colour of religion. Hammond, Henry 1643    22128 158 465 0 0 0 0 282 F  The  rate of 282 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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           THE
           SCRIPTVRES
           PLEA
           FOR
           MAGISTRATES
           .
           VVHEREIN
           Is
           shewed
           the
           unlawfulnesse
           of
           resisting
           the
           lawfull
           MAGISTRATE
           ,
           under
           colour
           of
           RELIGION
           .
        
         
           ROM.
           13.2
           .
        
         
           Whosoever
           therefore
           resisteth
           the
           power
           ,
           resisteth
           the
           Ordinance
           of
           God
           :
           and
           they
           that
           resist
           ,
           shall
           receive
           to
           themselves
           damnation
           .
        
         
           OXFORD
           ,
           Printed
           by
           
             Leonard
             Lichfield
             ,
          
           1643.
           
        
      
    
     
       
       
       
         
           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}
          
           )
           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
           sence
           .
           But
           that
           will
           not
           here
           be
           materiall
           ,
           when
           we
           here
           set
           downe
           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
           he
           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
           he
           fight
           for
           Religion
           ,
           yet
           it
           is
           under
           that
           other
           colour
           :
           whereas
           he
           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
           failing
           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.
          
           for
           some
           Religion
           
           not
           yet
           established
           by
           Law
           ,
           on
           t'other
           side
           ,
           that
           it
           should
           be
           lawfull
           to
           them
           to
           take
           up
           armes
           againsts
           him
           would
           seem
           not
           very
           reasonable
           ,
           if
           he
           were
           but
           a
           private
           man
           ,
           abstracted
           from
           Regall
           power
           ,
           (
           which
           ●ure
           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
           he
           hath
           not
           broken
           the
           Law
           ?
           But
           then
           this
           will
           be
           more
           unreasonable
           ,
           if
           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
           thinkes
           himselfe
           in
           the
           right
           (
           for
           otherwise
           he
           would
           not
           continue
           in
           that
           error
           )
           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
           professor
           ▪
           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
           bend
           of
           Allegiance
           in
           
             f●ro
             humano
             ,
          
           and
           if
           he
           will
           adventure
           the
           hazzard
           of
           the
           judgement
           to
           come
           ,
           shall
           have
           no
           restrain
           layd
           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
           unpoliticke
           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
           peace
           as
           well
           as
           a
           Church
           ,
           Policy
           as
           well
           as
           Religion
           ,
           ●
           power
           in
           the
           Magistrates
           hand
           ,
           besides
           that
           in
           every
           mans
           owne
           breft
           or
           conscience
           ;
           and
           yet
           more
           particularly
           ,
           a
           restraint
           for
           hypocrites
           as
           well
           as
           any
           else
           ,
           ●
           for
           pretenders
           of
           Religion
           ,
           who
           ,
           if
           this
           ground
           would
           hold
           ,
           were
           left
           unlimited
           .
           Where
           if
           it
           be
           interposed
           that
           such
           an
           one
           that
           thus
           falliciously
           pretends
           Religion
           ,
           though
           by
           this
           disgu●se
           he
           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
           is
           it
           not
           sufficient
           ,
           because
           ,
           although
           there
           be
           a
           judgement
           to
           come
           for
           all
           crimes
           ,
           yet
           it
           is
           no
           withstanding
           thought
           necessary
           to
           have
           present
           iudicatures
           also
           ,
           not
           to
           leave
           all
           offenders
           to
           terrors
           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
           determents
           cannot
           sufficiently
           worke
           on
           .
           This
           every
           man
           knowes
           is
           the
           originall
           of
           humane
           Lawes
           ,
           yea
           ,
           and
           of
           Dominion
           it selfe
           ,
           a
           
             provision
          
           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
           beene
           thought
           necessary
           ,
           as
           some
           thornes
           in
           the
           hedge
           of
           Gods
           Law
           ,
           that
           may
           pierce
           the
           hands
           and
           sides
           of
           him
           that
           shall
           attempt
           to
           breake
           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.
          
           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
           outlet
           to
           others
           ,
           that
           may
           make
           the
           ●ll
           use
           of
           it
           .
           For
           this
           will
           be
           utterly
           destructive
           of
           the
           end
           of
           government
           (
           which
           is
           ,
           that
           we
           may
           lead
           a
           peaceable
           and
           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
           supreame
           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
           Supreame
           care
           ,
           the
           prime
           Jewell
           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
           he
           be
           really
           perswaded
           of
           the
           truth
           of
           it
           )
           then
           any
           other
           is
           of
           the
           true
           .
           Nay
           3.
           that
           if
           he
           do
           not
           use
           any
           lawfull
           meanes
           to
           defend
           that
           false
           (
           whilst
           he
           is
           convinc't
           it
           is
           the
           true
           )
           Religion
           ;
           this
           is
           a
           sinne
           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
           thorough
           slugglishnesse
           not
           to
           seeke
           that
           light
           ,
           be
           yet
           a
           farre
           greater
           sinne
           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
           deposit
           his
           errour
           ,
           not
           onely
           when
           it
           doth
           ,
           but
           also
           when
           it
           may
           appeare
           to
           him
           to
           be
           so
           ,
           and
           to
           seeke
           to
           those
           helpes
           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
           lawful
           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
           Kingdomes
           ,
           which
           being
           subordinate
           to
           the
           other
           three
           may
           deserve
           consideration
           ,
           as
           far
           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
           apparant
           ,
           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
           the
           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
           Armie
           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
           this
           ,
           the
           outward
           Profession
           ,
           can
           no
           more
           be
           hindred
           then
           the
           former
           act
           of
           the
           soul
           ,
           but
           rather
           may
           be
           most
           illustrious
           in
           time
           of
           depression
           .
           I
           may
           confesse
           Christ
           in
           the
           den
           of
           lions
           ,
           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
           whe●
           my
           sword
           for
           me
           ,
           of
           most
           cleerly
           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
           do
           affirme
           I
           do
           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
           somewhat
           else
           .
           But
           when
           I
           lay
           down
           my
           life
           patiently
           ,
           the
           sacrifice
           of
           my
           God
           ,
           resigne
           up
           all
           my
           possible
           worldly
           interests
           for
           the
           retaining
           of
           my
           one
           spirituall
           trust
           ,
           this
           is
           to
           the
           eye
           of
           man
           a
           profession
           capable
           of
           no
           reasonable
           suspicion
           of
           insincerity
           ,
           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
           means
           ,
           it
           will
           not
           be
           required
           of
           us
           by
           God
           ;
           without
           whose
           speciall
           providence
           it
           is
           not
           ,
           that
           he
           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
           ●hos
           ;
           e
           be
           obstructed
           also
           ,
           their
           solitudes
           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
           poor
           children
           and
           progenie
           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
           stands
           somewhat
           pathetically
           ,
           and
           is
           apt
           to
           affect
           our
           bowels
           more
           then
           our
           reason
           ;
           moves
           out
           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
           fear
           ,
           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
           opinioned
           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
           to
           come
           from
           him
           .
           Yet
           if
           he
           be
           imfortunate
           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
           at
           his
           sealing
           it
           by
           his
           sufferings
           .
           This
           sure
           will
           be
           a
           more
           probable
           way
           to
           recommend
           his
           Religion
           to
           them
           (
           when
           they
           shall
           hear
           and
           be
           assured
           by
           that
           testimony
           ,
           that
           their
           fathers
           thus
           hoped
           in
           God
           )
           then
           by
           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
           that
           posteritie
           (
           of
           which
           we
           pretend
           such
           care
           )
           can
           suffer
           by
           my
           non-resistance
           ,
           is
           onely
           to
           be
           brought
           up
           in
           a
           contrary
           Religion
           ,
           to
           hear
           that
           way
           first
           ,
           but
           sure
           not
           to
           have
           their
           ears
           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
           their
           reason
           and
           his
           grace
           ,
           to
           finde
           out
           that
           truth
           that
           their
           souls
           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
           unknown
           ,
           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
           poison
           ,
           so
           they
           were
           carefull
           according
           to
           their
           meanes
           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
           onely
           truth
           ;
           whereas
           indeed
           there
           is
           not
           a
           more
           suspicious
           mark
           of
           a
           false
           Religion
           ,
           then
           that
           it
           is
           faine
           to
           propagate
           it selfe
           by
           violence
           .
           The
           Turkes
           and
           the
           Papists
           being
           the
           onely
           notable
           examples
           hitherto
           of
           that
           practice
           ,
           till
           some
           others
           ,
           directly
           upon
           Popish
           principles
           a
           little
           varied
           in
           the
           application
           ,
           have
           faln
           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
           ,
           
             Matth.
          
           11.29
           .
           
             learn
             of
             me
             ,
             for
             I
             am
             meek
             and
             lowly
             .
          
           )
           The
           first
           is
           
             Luke
          
           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
           kinde
           ,
           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
           do
           well
           to
           use
           whatever
           power
           they
           had
           (
           and
           be
           confident
           that
           God
           would
           assist
           them
           in
           it
           )
           to
           the
           destroying
           of
           those
           whoever
           they
           were
           (
           and
           yet
           that
           they
           were
           not
           their
           Magistrates
           it
           is
           cle●r
           )
           which
           affronted
           them
           in
           the
           exercise
           of
           their
           Religion
           ,
           or
           indeed
           which
           would
           not
           receive
           Christ
           .
           To
           this
           Christ
           answers
           sternely
           ,
           the
           words
           are
           emphaticall
           ,
           he
           turned
           (
           as
           to
           
             Peter
          
           when
           he
           gave
           him
           that
           check
           ,
           
             Matth
          
           16.23
           .
           )
           and
           rebuked
           them
           ,
           
           and
           said
           ,
           
             Ye
             know
             not
             what
             manner
             spirit
             you
             are
             of●
          
           that
           is
           ,
           
             Elias
          
           was
           a
           Zel●t
           ,
           1
           
             Mac.
          
           2.58
           .
           (
           the
           full
           importance
           of
           which
           will
           belong
           to
           another
           disquisition
           )
           
             &
             jure
             zelotarum
             ,
          
           might
           do
           some
           what
           against
           
             B●●ls
          
           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
           do
           as
           
             Elias
          
           did
           .
           From
           whence
           by
           the
           way
           is
           
           a
           prohibition
           fully
           legall
           put
           in
           against
           all
           examples
           of
           the
           old
           Testament
           (
           ●
           any
           such
           there
           were
           )
           from
           being
           pleadable
           amongst
           Christians
           ,
           upon
           this
           ground
           of
           
             Josephus
          
           his
           observing
           that
           the
           Jews
           were
           governed
           by
           a
           〈◊〉
           ,
           God
           being
           as
           it
           were
           their
           King
           on
           earth
           for
           along
           time
           ,
           presiding
           immediatly
           ,
           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
           whatever
           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
           ●
           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
           Zelo●
           among
           the
           Jewes
           might
           doe
           .
        
         
           The
           second
           exemplary
           passage
           to
           this
           purpose
           in
           the
           story
           of
           Christ
           is
           ,
           
             ●a●
             .
          
           26.51
           .
           when
           Christ
           was
           apprehended
           by
           those
           tumultuous
           persons
           ,
           at
           the
           〈◊〉
           but
           servants
           of
           the
           chiefe
           Priests
           and
           Elders
           (
           not
           again
           by
           any
           power
           of
           lawfull
           Magistrate
           )
           
             Peter
          
           drew
           the
           sword
           and
           smote
           off
           one
           of
           those
           servants
           eares
           ,
           upon
           that
           Christs
           Answer
           is
           the
           thing
           to
           be
           observed
           ,
           
             vers.
          
           52.
           then
           said
           Jesus
           unto
           him
           ,
           
             Put
             up
             again
             thy
             sword
             into
             ●is
             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
           )
           most
           put
           it
           up
           again
           ;
           but
           the
           reason
           added
           of
           an
           unlimited
           universall
           obligingnesse
           to
           all
           Christians
           ▪
           For
           all
           they
           that
           take
           the
           sword
           (
           ●Peter
           did
           ,
           in
           defence
           of
           Christ
           ,
           &c.
           or
           else
           the
           citation
           had
           not
           been
           pertinent
           to
           him
           )
           
             shall
             perish
             by
             the
             〈◊〉
             .
          
           )
           And
           the
           two
           parallel
           places
           which
           are
           noted
           i●
           the
           margent
           of
           our
           English
           Bibles
           are
           somewhat
           considerable
           ,
           the
           first
           
             Gen.
          
           9.6
           .
           where
           that
           Law
           was
           given
           to
           the
           sonnes
           of
           
             Noah
          
           ▪
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           concerning
           the
           effusion
           of
           blood
           ,
           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
           blood
           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
             :
          
           1.
           
           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
             ,
             Jo●
          
           19.11
           .
           in
           acknowledgement
           of
           his
           legall
           power
           given
           him
           from
           above
           .
           Be
           all
           that
           I
           shall
           observe
           is
           onely
           in
           the
           generall
           ,
           That
           he
           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
           had
           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
           conformable
           to
           the
           Image
           of
           his
           Sonne
           ,
           
             Rom.
          
           8.
           that
           is
           ,
           to
           that
           patern
           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
           we
           Christians
           now
           may
           not
           ,
           especially
           being
           commanded
           to
           learn
           of
           him
           particularly
           his
           meeknesse
           ;
           
             i.
          
           especially
           that
           Lamb-like
           qualitie
           of
           the
           Lambe
           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
          
           speak
           ,
           being
           so
           perfectly
           home
           to
           the
           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
           ●eathen
           persecuting
           Governours
           ,
           but
           in
           obedience
           to
           the
           Laws
           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
           bee
           more
           to
           purpose
           to
           vindicate
           them
           from
           all
           exceptions
           ,
           and
           intercept
           all
           evasions
           which
           the
           wit
           of
           this
           last
           yeere
           (
           beyond
           all
           that
           any
           former
           age
           pretended
           to
           )
           hath
           invented
           to
           evacuate
           those
           testimonies
           ,
           witnesse
           
             Goodwins
             Amicaval●eri●
             ,
          
           p.
           230
           
             &c.
          
           and
           this
           I
           shall
           take
           leave
           to
           do
           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●mig●●
           
             〈◊〉
             mistaken
             in
             making
             the
             estimate
             of
             the
             strength
             of
             Christians
             in
             〈…〉
             strength
             of
             them
             that
             were
             to
             oppose
             them
             .
          
           This
           is
           in
           civill
           termes
           ,
           to
           〈◊〉
           
             Tertullians
          
           wrote
           he
           knew
           not
           what
           ,
           or
           at
           the
           softest
           ,
           he
           might
           be
           ignorant
           of
           what
           he
           affirmeth
           he
           knew
           ,
           and
           I
           am
           confident
           was
           more
           likely
           to
           know
           ,
           living
           thing
           their
           the
           objecter
           now
           ,
           seeing
           or
           conjecturing
           at
           the
           distance
           of
           so
           many
           hundred
           yeers
           ,
           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
           do
           not
           hear
           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
           beene
           very
           imprudent
           and
           treacherous
           to
           his
           own
           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
           he
           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
           proofs
           that
           are
           offered
           to
           make
           it
           appeare
           possible
           and
           probable
           that
           
             Tertullian
          
           should
           be
           so
           mistaken
           ,
           the
           first
           is
           ,
           
             Because
             his
             was
             no
             point
             of
             faith
             ,
             &c.
             〈◊〉
             therefore
             a
             devout
             father
             might
             fall
             under
             ●
             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
           he
           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
           ,
           no●
           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
           affirm
           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
             bindes
             us
             to
             beleeve
             another
             in
             any
             thing
             which
             belongs
             to
             the
             art
             or
             profession
             of
             another
             ,
             and
             wherein
             himself
             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
           axiom
           quoted
           ,
           
             Vnicuique
             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
           he
           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
           ●●tters
           concerning
           the
           Parliaments
           victory
           at
           
             Keinton
             ,
          
           and
           relate
           the
           number
           of
           the
           stain
           on
           that
           side
           so
           far
           inferiour
           to
           those
           on
           the
           Kings
           ,
           we
           must
           now
           upon
           this
           admonition
           retract
           that
           beleefe
           we
           then
           allowed
           them
           ,
           and
           begin
           now
           (
           though
           too
           late
           )
           to
           question
           whether
           it
           were
           indeed
           a
           victory
           or
           no
           ,
           which
           caused
           such
           solemn
           thanksgiving
           in
           this
           City
           .
           But
           then
           secondly
           ,
           why
           this
           Relation
           should
           so
           wholly
           
             belong
             to
             the
             profession
             of
             another
             :
             i.
          
           not
           to
           
             Tertullians
             ,
          
           I
           cannot
           yet
           discerne
           .
           For
           the
           maine
           of
           
             Tertullians
          
           testimony
           was
           ,
           That
           the
           Christians
           chose
           rather
           to
           suffer
           then
           to
           resist
           ,
           though
           they
           were
           able
           ,
           because
           Christian
           Religion
           taught
           the
           one
           ,
           &
           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
           conforming
           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
           far
           better
           authority
           then
           any
           who
           hath
           dared
           now
           to
           contradict
           him
           .
           For
           ,
           for
           the
           art
           of
           
             ballancing
             the
             power
             of
             parties
             in
             a
             Kingdom
             ,
             and
             grounds
             of
             precise
             determination
             of
             such
             differences
          
           (
           which
           as
           the
           Objecter
           denies
           
             Tertullian
             ,
          
           so
           he
           is
           unwilling
           to
           yeeld
           to
           the
           States-man
           himself
           ;
           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
           adayes
           ,
           if
           any
           man
           differs
           in
           opinion
           from
           us
           ,
           presently
           to
           examine
           his
           whole
           life
           ,
           and
           if
           eve●
           he
           did
           or
           spoke
           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
           lied
           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
             turn
             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
           he
           were
           not
           a
           Chiliast
           ,
           an
           Arian
           ,
           nor
           guilty
           of
           any
           other
           Heresie
           condemned
           by
           the
           Church
           :
           Yea
           and
           more
           ,
           till
           I
           had
           some
           degree
           of
           assurance
           that
           he
           never
           would
           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
           turne
           Montanist
           ,
           who
           called
           himselfe
           the
           holy
           Ghost
           ]
           where
           the
           relative
           [
           who
           ]
           hath
           certainly
           no
           antecedent
           .
           
             Tertullian
          
           cannot
           ,
           for
           he
           called
           not
           himselfe
           the
           holy
           Ghost
           (
           but
           onely
           cited
           that
           stile
           so
           ordinary
           now
           adayes
           [
           
             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
           
             Montanus
             ,
          
           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
           concluding
           Arguments
           )
           will
           be
           as
           faire
           Logicall
           proceeding
           ,
           as
           to
           infer
           ,
           because
           
             Tertullian
             ,
          
           an
           afterward
           turned
           Montanist
           ,
           therefore
           then
           he
           spake
           he
           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
             fancies
             for
             true
             prophecies
          
           (
           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
             dreams
             .
          
           If
           it
           was
           a
           
             fancie
             ,
          
           it
           was
           quite
           contrary
           to
           a
           
             furious
          
           one
           .
           And
           for
           the
           close
           of
           this
           Argument
           ,
           wherein
           
             the
             w●●ning
             ●●
             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
           authoritie
           ,
           so
           denudats
           of
           all
           reason
           :
           so
           I
           do
           not
           yet
           see
           ,
           why
           he
           that
           once
           erred
           must
           never
           be
           allowed
           to
           speak
           truth
           ,
           the
           making
           of
           true
           narrations
           being
           competible
           with
           the
           greatest
           heresie
           in
           the
           world
           .
        
         
           The
           third
           Argument
           against
           
             Tertullians
          
           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
           
             Tertullians
          
           infirmity
           (
           if
           the
           objecter
           guesse
           aright
           )
           being
           a
           Christian
           himselfe
           ,
           and
           in
           his
           apology
           labouring
           to
           raise
           an
           high
           opinion
           of
           Christians
           in
           the
           Gentiles
           to
           whom
           he
           writes
           ,
           to
           which
           purpose
           if
           he
           should
           forge
           falsities
           ,
           I
           must
           confesse
           it
           were
           a
           shrewd
           weakenesse
           ,
           very
           ill
           becomming
           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
             streines
             ,
             some
             fibrae
             of
             the
             root
             of
             bitternes
             which
             afterwards
             grow
             ranke
             in
             the
             times
             of
             popery
             ,
             &c.
          
           The
           Answ
           .
           All
           that
           I
           can
           collect
           from
           hence
           toward
           the
           conclusion
           designed
           ,
           is
           that
           this
           objecters
           sence
           is
           ,
           that
           ,
           for
           
             Tertullian
          
           to
           say
           there
           were
           Christians
           enough
           in
           the
           Roman
           Empire
           to
           worke
           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
           praelaticall
           :
           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
           proofe
           is
           ,
           That
           
             whatever
             their
             number
             was
             ,
             yet
             it
             is
             no
             wayes
             likely
             they
             should
             be
             suffered
             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
           do
           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
             exerto●
             agere
             ,
          
           deale
           like
           profest
           enemies
           ,
           
             desiisset
             nobis
             vis
             numerorum
             &
             copiarum
             ?
          
           should
           we
           have
           wanted
           force
           of
           numbers
           ?
           (
           
             i.
          
           men
           )
           or
           armed
           souldiers
           (
           for
           so
           sure
           
             copiae
          
           signifies
           .
           )
           Secondly
           ,
           he
           saith
           as
           plainly
           ,
           
             Castella
             vestra
             ,
             castra
             ●p●e
             vimus
             ,
          
           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
           Arms
           to
           have
           resisted
           .
           )
           Thirdly
           ,
           he
           saith
           ,
           
             Cui
             bell●
             〈◊〉
             idonei
             ?
          
           what
           war
           had
           we
           not
           been
           fit
           for
           ?
           (
           
             etiam
             impares
             copi●
             ,
          
           though
           we
           had
           not
           had
           so
           many
           armed
           men
           as
           they
           )
           
             qui
             tam
             libenter
             trucidam●r
             .
          
           Their
           despising
           of
           death
           ,
           (
           nay
           ,
           gladnesse
           to
           die
           )
           might
           have
           put
           them
           upon
           any
           hazard
           unarmed
           ,
           and
           he
           professes
           the
           onely
           thing
           that
           kept
           them
           from
           resisting
           ,
           was
           the
           Doctrine
           which
           they
           had
           learnt
           ,
           that
           it
           was
           more
           lawfull
           to
           be
           kild
           then
           to
           kill
           .
           Fourthly
           ,
           he
           saith
           ,
           They
           had
           a
           way
           of
           revenge
           without
           Armes
           ,
           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
           is
           to
           do
           neither
           :
           nay
           ,
           besides
           
             amissio
             tot
             civium
             ip●â
             destitutione
             puniisset
             ,
          
           the
           losse
           of
           so
           many
           Citizens
           would
           have
           beene
           a
           punishment
           by
           making
           them
           lesse
           able
           to
           resist
           other
           enemies
           ;
           
             plures
             hostes
             quam
             cives
             usque
             remansi●ent
             ,
          
           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
           minde
           how
           one
           night
           with
           a
           few
           firebrands
           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
           firebrand
           ,
           there
           can
           be
           longer
           doubt
           but
           that
           there
           was
           sufficient
           strength
           to
           worke
           their
           revenge
           ,
           if
           their
           Religion
           would
           have
           permitted
           them
           to
           do
           so
           .
           And
           if
           their
           Religion
           (
           as
           was
           said
           out
           of
           him
           )
           were
           the
           onely
           restraint
           ,
           then
           certainly
           ,
           
           their
           weaknes
           was
           not
           .
           Nay
           ,
           though
           they
           should
           after
           all
           this
           (
           by
           a
           morally
           impossible
           supposition
           )
           be
           supposed
           weak
           ▪
           yet
           if
           their
           Religion
           did
           truly
           restrain
           them
           ,
           as
           he
           professes
           it
           did
           ,
           this
           were
           abundantly
           sufficient
           to
           decide
           the
           controversie
           betwixt
           us
           and
           the
           Objecter
           .
        
         
           Having
           proceeded
           thus
           far
           in
           answer
           to
           the
           severall
           exceptions
           against
           the
           truth
           of
           
             Tertullians
          
           assertion
           concerning
           the
           strength
           of
           those
           Christians
           ,
           I
           am
           invited
           farther
           by
           a
           second
           proffer
           of
           the
           Objecter
           to
           make
           appeare
           ,
           that
           although
           
             Tertullians
          
           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
           bee
           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
           bee
           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
           he
           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
             wisdom
             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
           
             Tertullians
          
           testimony
           ,
           that
           the
           thing
           that
           restrained
           them
           was
           (
           not
           this
           wisdome
           but
           )
           the
           doctrine
           of
           their
           Christ
           ;
           concluding
           it
           more
           lawfull
           to
           be
           kild
           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
           bee
           considered
           ,
           
             how
             much
             burden
             ,
             &c.
          
           this
           resistance
           (
           of
           which
           he
           is
           the
           profest
           abetter
           )
           hath
           brought
           on
           others
           who
           are
           not
           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
           
             Tertullians
          
           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
           addes
           2.
           that
           t
           was
           
             not
             necessary
             they
             should
             be
             of
             one
             mind
             and
             judgement
             touching
             this
             sufficiency
             ,
             &c.
             
          
           I
           answer
           ,
           that
           we
           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
           onely
           ▪
           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
           speake
           of
           ,
           is
           not
           materiall
           ,
           for
           if
           they
           that
           did
           so
           thinke
           of
           their
           strength
           ,
           were
           upon
           grounds
           of
           Christian
           patience
           and
           obedience
           ,
           as
           farre
           from
           doing
           or
           attempting
           it
           ,
           as
           any
           other
           ;
           these
           
           men
           would
           certainely
           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
           daies
           ,
           yet
           must
           not
           we
           be
           so
           groundlesly
           uncharitable
           as
           to
           affix
           it
           on
           those
           Christians
           ;
           and
           though
           the
           objecter
           should
           renounce
           his
           present
           supposition
           ,
           and
           againe
           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
           Apology
           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
           Orator
           ,
           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
           el●quence
           ,
           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
             〈◊〉
             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
           beene
           cleare
           ;
           but
           then
           secondly
           ,
           I
           pray
           let
           me
           aske
           a
           question
           as
           of
           one
           which
           I
           will
           in
           reason
           suppose
           not
           to
           be
           unacquainted
           with
           the
           sence
           of
           
             Ju●ius
             Brutus
             ,
          
           and
           
             Buchanan
             ,
          
           and
           it
           is
           odely
           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
           〈…〉
           ,
           for
           then
           sure
           Ministers
           there
           would
           have
           beene
           to
           invite
           ,
           if
           that
           had
           〈◊〉
           the
           Christian
           way
           .
        
         
           But
           when
           it
           is
           added
           within
           there
           line●
           ,
           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
           hath
           Houses
           had
           beene
           a
           greater
           authority
           ;
           ●nlesse
           the
           meaning
           be
           not
           simply
           ,
           but
           
             ad
             hoc
             ,
          
           or
           great
           and
           as
           lawfull
           an
           authority
           as
           this
           State
           hath
           any
           ,
           to
           doe
           what
           is
           now
           do●
           ,
           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
           S.
           
             Pauls
             ,
             They
             that
             resist
             shall
             receive
             to
             themselves
             damnation
             .
          
           Yet
           once
           more
           ,
           it
           is
           possible
           that
           the
           Authour
           ,
           by
           
             this
             State
          
           may
           meane
           a
           republique
           ,
           which
           though
           it
           be
           a
           word
           of
           some
           signification
           in
           some
           other
           Countreys
           ,
           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
           capeable
           of
           this
           Title
           ,
           till
           we
           have
           moulded
           a
           new
           forme
           of
           government
           ,
           and
           〈◊〉
           lawes
           ,
           as
           the
           modell
           of
           that
           ;
           for
           undoubtedly
           the
           old
           ones
           are
           not
           acquinted
           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
           S.
           
             Peter
             ,
          
           which
           others
           have
           done
           )
           that
           if
           they
           are
           
             to
             be
             obeyed
             ,
          
           but
           
             as
             well
             as
             Kings
             ,
          
           then
           ,
           1.
           
           The
           King
           that
           cōmands
           not
           to
           do
           it
           ,
           is
           to
           be
           obeyd
           as
           well
           as
           they
           .
           2.
           
           Not
           they
           against
           
           the
           King
           ,
           for
           that
           the
           inferiority
           implies
           .
           An
           inferior
           Magistrate
           ,
           in
           that
           that
           it
           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
           obeyd
           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
           supreame
           ,
           commands
           that
           subjection
           to
           the
           King
           in
           such
           matters
           .
           But
           sure
           for
           all
           this
           the
           King
           is
           not
           to
           be
           obeyd
           against
           God
           ,
           or
           where
           any
           countermand
           of
           his
           hath
           intervened
           ,
           for
           this
           were
           in
           S.
           
             Peters
          
           phrase
           
             to
             obey
             men
          
           (
           not
           aswell
           ,
           but
           rather
           than
           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
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           of
           ,
           on
           by
           that
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           supereminent
           person
           ,
           the
           King
           ;
           but
           sure
           this
           holds
           not
           against
           the
           superiour
           ,
           a●
           in
           the
           other
           case
           it
           did
           not
           .
           3.
           
           Not
           they
           when
           they
           command
           to
           take
           up
           Armes
           against
           him
           whom
           S.
           
             Paul
          
           bids
           me
           not
           resist
           upon
           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
           ass●
           of
           this
           warre
           ,
           are
           now
           brought
           to
           undertake
           ,
           that
           damnation
           ,
           or
           〈…〉
           shall
           not
           signifie
           damnation
           (
           poore
           men
           ,
           what
           a
           weake
           thred
           doth
           the
           〈…〉
           ,
           that
           is
           just
           over
           their
           soules
           ?
           and
           what
           a
           sad
           condition
           would
           it
           be
           ,
           〈…〉
           that
           dies
           a
           confident
           Martyr
           in
           this
           warre
           ,
           damnation
           at
           the
           day
           of
           〈…〉
           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
           〈◊〉
           ,
           and
           yet
           distant
           holde
           (
           for
           if
           it
           be
           not
           against
           the
           King
           ,
           what
           need
           of
           〈◊〉
           other
           evasion
           ,
           from
           the
           damnation
           that
           belongs
           to
           resisters
           ,
           or
           if
           resister●
           still
           〈◊〉
           it
           away
           so
           easily
           ,
           why
           may
           not
           War
           be
           avowd
           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
           practises
           are
           capeable
           of
           no
           better
           security
           .
        
         
           Upon
           these
           grounds
           thus
           layd
           ,
           of
           obedience
           due
           to
           inferiours
           as
           well
           as
           superiours
           (
           supreame
           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
             finest
             ,
             &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
             fit
             still
             ,
             &c.
             
          
           In
           this
           case
           he
           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
           sence
           ,
           it
           may
           signifie
           ,
           that
           nothing
           else
           were
           honest
           ,
           and
           then
           it
           is
           in
           that
           sence
           apparently
           false
           ,
           for
           if
           it
           were
           honest
           to
           take
           up
           Armes
           against
           a
           King
           ,
           yet
           sure
           may
           not
           taking
           up
           Armes
           be
           honest
           too
           ;
           for
           (
           whatever
           that
           crime
           of
           neutrality
           signifie
           in
           these
           daies
           )
           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
           monopolie
           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
           faine
           beleeve
           that
           the
           meaning
           of
           the
           phrase
           [
           
             onely
             honest
             ,
             &c.
          
           ]
           is
           ,
           [
           no
           more
           then
           honest
           ]
           
             i.
          
           not
           necessary
           .
           But
           if
           that
           be
           it
           ,
           then
           sure
           the
           superiour
           Governour
           may
           deserve
           to
           be
           obeyed
           in
           forbidding
           it
           ,
           as
           well
           as
           the
           inferior
           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.
          
           not
           against
           the
           Law
           of
           God
           and
           nature
           ,
           
             i.
          
           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
           objecter
           supposes
           ,
           
             that
             the
             command
             of
             God
             indifferently
             extends
             it
             for
             obedience
             to
             either
             ,
             in
             things
             that
             are
             lawfull
             .
          
           Hence
           it
           appeares
           that
           in
           the
           case
           here
           put
           ,
           the
           command
           of
           the
           Superiour
           is
           falsely
           affirmed
           to
           be
           an
           unlawfull
           command
           ▪
           (
           for
           them
           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
           voyd
           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
           do
           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
           〈◊〉
           inferiour
           make
           it
           necessary
           to
           any
           who
           stands
           prohibited
           by
           a
           superiour
           .
        
         
           In
           the
           fourth
           Section
           the
           object●
           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
             Emperours
             power
             ,
             whereby
             those
             Edicts
             were
             made
             for
             the
             murthering
             of
             Christians
             ,
             &c.
             
          
           To
           which
           I
           answer
           ,
           that
           it
           is
           ridiculous
           to
           seeke
           out
           or
           impose
           upon
           the
           Reader
           probable
           or
           possible
           reasons
           for
           their
           non-resistance
           ,
           when
           
             Tertullian
          
           in
           their
           name
           specifies
           the
           true
           onely
           reason
           ,
           the
           Gospell
           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
           commit
           any
           thing
           necessary
           or
           otherwise
           commanded
           by
           any
           greater
           power
           ;
           for
           if
           I
           sweare
           to
           doe
           so
           I
           must
           breake
           my
           oath
           ,
           
             non-obs●an●e
          
           what
           is
           concluded
           from
           
             Ps.
          
           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
           restraine
           them
           then
           .
           Nay
           he
           that
           makes
           that
           
             consent
             a
             nullity
          
           (
           as
           this
           objecter
           in
           fine
           doth
           )
           what
           reason
           
             can
          
           he
           ●ender
           why
           he
           that
           gave
           that
           consent
           ,
           might
           not
           plead
           that
           nullity
           ,
           for
           such
           (
           though
           carnall
           )
           advantages
           as
           life
           is
           ,
           if
           it
           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
           do
           which
           may
           not
           be
           lawfull
           for
           a
           part
           ]
           and
           so
           for
           us
           now
           though
           not
           for
           thee
           ?
           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
           follows
           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
           PAVL
           denies
           resistance
           of
           subjects
           indefinitely
           to
           Kings
           ,
           will
           not
           be
           moved
           from
           that
           hold
           ▪
           by
           discerning
           some
           other
           slight
           differences
           between
           subjects
           ,
           unlesse
           they
           may
           appear
           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
           far
           ,
           in
           attendance
           on
           this
           Objecter
           ,
           and
           to
           exercise
           that
           patience
           ,
           which
           we
           so
           much
           desire
           to
           perswade
           :
           there
           is
           yet
           the
           greatest
           fort
           behinde
           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
           the
           printed
           Book
           )
           that
           if
           
             those
             Primitive
             Christians
             had
             strength
             ,
             and
             might
             lawfully
             have
             resisted
             ,
          
           (
           by
           the
           way
           
             Tertullian
          
           onely
           affirms
           the
           first
           ,
           and
           is
           so
           far
           from
           supposing
           ,
           that
           he
           absolutely
           denies
           the
           second
           )
           yet
           might
           
             God
             hide
             this
             liberty
             from
             them
          
           ;
           and
           so
           his
           
             after
             dispensations
             did
             require
             that
             be
             should
             hide
             it
             from
             them
             ,
             and
             yet
             manifest
             it
             to
             us
             :
             and
             these
             dispensations
             he
             specifies
             to
             be
             Gods
             counsell
             of
             Antichrists
             comming
             into
             the
             world
             then
             ,
             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
             Antichrist
             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
           
             ●ay
             or
             might
          
           [
           may
           hide
           ]
           may
           be
           changed
           into
           plain
           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.
           ●0
           .
           that
           Gods
           dispensations
           did
           r●quire
           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
           plain
           concession
           that
           those
           Christians
           
             Tertullian
          
           speaks
           of
           might
           not
           lawfully
           have
           re●isted
           ,
           though
           they
           had
           had
           strength
           (
           which
           was
           so
           long
           denied
           )
           for
           the
           light
           be●ng
           hidden
           ,
           they
           must
           have
           done
           it
           without
           faith
           ,
           or
           against
           conscience
           ,
           yea
           ,
           and
           ●gainst
           Gods
           determinate
           counsell
           ,
           (
           who
           ,
           the
           Objecter
           saith
           ,
           had
           great
           causes
           ●o
           hide
           it
           ,
           of
           which
           one
           sure
           must
           be
           ,
           that
           it
           should
           not
           be
           used
           .
           2.
           
           Here
           is
           a
           ●reat
           secret
           of
           new
           Divinity
           ,
           that
           God
           hides
           truths
           (
           not
           as
           Christ
           spake
           in
           para●les
           ,
           because
           they
           seeing
           see
           not
           ,
           
             Mat.
          
           13.13
           .
           but
           )
           on
           purpose
           to
           help
           Antichrist
           ●o
           his
           throne
           .
           (
           of
           which
           more
           anon
           )
           As
           for
           that
           instance
           of
           those
           
             that
             eat
             ●erbs
             ,
          
           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
           had
           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
           kinde
           ,
           a
           liberty
           brought
           into
           the
           world
           by
           Christ
           ,
           which
           before
           had
           not
           beene
           there
           .
           If
           he
           shall
           affirm
           it
           was
           ,
           (
           as
           he
           must
           if
           that
           instance
           of
           eating
           be
           pertinent
           )
           though
           by
           the
           concession
           of
           the
           latter
           part
           ,
           he
           must
           disclaim
           all
           his
           former
           old
           Testam.
           pleas
           for
           resistance
           ,
           from
           the
           people
           about
           
             Ionathan
             ,
          
           from
           
             David
             ,
          
           and
           from
           
             E●isha
             ,
          
           yet
           wil
           he
           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
           replyed
           ,
           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
           return
           ,
           that
           then
           it
           is
           confest
           that
           this
           instance
           doth
           onely
           illustrate
           the
           Objecters
           meaning
           ,
           but
           not
           so
           much
           as
           probably
           confirm
           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
           ask
           ,
           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
           neerest
           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
           no●
           in
           our
           Canon
           ,
           yet
           is
           not
           produced
           for
           any
           of
           this
           nature
           :
           that
           famous
           one
           which
           it
           fathers
           on
           our
           Saviour
           ,
           
             Nunquam
             laeti
             sitis
             n●si
             cùm
             fratr●m
             in
             charitate
             vid●ritis
             ,
          
           is
           of
           another
           stamp
           ,
           I
           would
           to
           God
           this
           Apocryphall
           Precept
           might
           be
           canonicall
           among
           us
           )
           and
           for
           any
           place
           of
           the
           known
           Canon
           misunderstood
           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
           he
           had
           discerned
           any
           such
           ,
           he
           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
           unex●usable
           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
           denied
           in
           the
           New
           ,
           this
           is
           it
           which
           we
           desire
           so
           to
           warne
           men
           of
           under
           the
           name
           of
           Enthusiasme
           ,
           which
           is
           hardly
           ever
           distinguishable
           from
           a
           demure
           frensie
           ,
           and
           I
           must
           call
           it
           now
           the
           dreame
           of
           the
           dreamers
           ,
           
             Jude
          
           8.
           that
           despise
           dominion
           ,
           speak
           evill
           of
           
           dignities
           ,
           but
           far
           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
           he
           affirms
           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
           finde
           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
           
             Tertul.
          
           daies
           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
           lest
           the
           light
           then
           would
           not
           in
           ordinary
           account
           have
           proved
           more
           dim
           ,
           as
           he
           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
             &
             constancie
             which
             was
             by
             God
             powred
             out
             on
             the
             Church
             in
             those
             dayes
             ,
             and
             so
             made
             mar●yrdome
             seem
             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
           bottome
           of
           the
           businesse
           ,
           the
           want
           of
           Christian
           courage
           ,
           patience
           ,
           &c.
           (
           for
           that
           kinde
           of
           courage
           is
           not
           in
           fighting
           ,
           but
           suffering
           )
           hath
           helpt
           us
           of
           this
           last
           age
           to
           that
           [
           dream
           ,
           not
           ]
           revelation
           of
           liberty
           ,
           which
           was
           never
           heard
           of
           among
           the
           ancients
           .
           But
           by
           the
           way
           ,
           it
           seems
           by
           the
           Objecter
           that
           now
           martyrdome
           is
           no
           desirable
           thing
           ,
           nor
           taking
           up
           Christs
           Crosse
           ,
           nor
           following
           of
           him
           .
           We
           are
           resolved
           to
           have
           no
           more
           to
           do
           with
           martyrdome
           ,
           think
           that
           the
           thousand
           yeeres
           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
           we
           are
           predestin'd
           to
           ,
           we
           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
           he
           ,
           kept
           them
           from
           studying
           cases
           and
           questions
           about
           lawfulnesse
           of
           escaping
           ,
           (
           which
           word
           meere
           shame
           had
           put
           in
           ,
           ●u●●erly
           impertinently
           ,
           in
           stead
           of
           resisting
           )
           I
           confesse
           ,
           I
           had
           thought
           that
           our
           Q.
           
             Mary
          
           Martyes
           had
           had
           this
           strength
           from
           heaven
           too
           ;
           and
           that
           it
           was
           not
           like
           miracles
           ,
           an
           extraordinary
           gift
           onely
           for
           the
           infancie
           of
           the
           Church
           :
           but
           now
           it
           seemes
           we
           must
           expect
           to
           see
           no
           more
           Martyrs
           ,
           till
           we
           can
           remove
           mountains
           again
           :
           This
           Objecter
           ,
           it
           is
           cleare
           ,
           is
           so
           resolved
           against
           it
           at
           this
           time
           ,
           and
           that
           his
           actions
           ,
           as
           well
           as
           writings
           ,
           will
           be
           ready
           to
           testifie
           .
           For
           my
           own
           part
           ,
           I
           trust
           I
           shall
           be
           as
           ready
           to
           oppose
           the
           one
           ,
           as
           I
           am
           to
           con●u●e
           the
           other
           ,
           and
           to
           thinke
           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
           blood
           ,
           I
           thinke
           it
           would
           be
           that
           of
           meeknesse
           ,
           patience
           ,
           non
           resistance
           ,
           peaceablenesse
           ,
           charity
           ,
           which
           I
           conceive
           Christ
           hath
           beene
           so
           p●ssionately
           earnest
           to
           recommend
           unto
           me
           ,
           as
           most
           diametrically
           opposite
           to
           the
           most
           unchristian
           damning
           sins
           of
           pride
           ,
           ambition
           ,
           malice
           ,
           rebellion
           ,
           unquietnesse
           ,
           uncontentedness●
           ,
           &c.
           
        
         
           Fourthly
           ,
           For
           that
           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
           sence
           the
           objector
           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
           follows
           not
           thence
           ,
           that
           this
           of
           resisting
           superiors
           was
           one
           of
           those
           tru●hs
           ,
           if
           it
           were
           ,
           then
           God
           suffered
           him
           to
           make
           use
           of
           it
           ,
           which
           he
           could
           not
           but
           by
           its
           being
           made
           known
           ,
           whereas
           he
           supposes
           it
           was
           then
           hid
           ,
           if
           he
           mean
           Antichrist
           hid
           it
           ,
           and
           so
           made
           the
           holding
           it
           ,
           his
           footstool
           .
           Then
           1.
           it
           was
           not
           God
           that
           hid
           it
           ,
           as
           before
           he
           said
           ,
           but
           Antichrist
           2.
           
           It
           had
           then
           been
           manifest
           before
           ,
           use
           then
           began
           to
           be
           hid
           ,
           when
           there
           was
           most
           occasion
           to
           use
           it
           ,
           which
           before
           he
           made
           improbable
           .
           If
           I
           were
           put
           upon
           the
           rack
           I
           could
           not
           give
           a
           rationall
           account
           of
           those
           words
           of
           the
           objector
           last
           recited
           ,
           or
           such
           as
           may
           but
           be
           consonant
           to
           his
           present
           undertakings
           :
           that
           which
           followes
           is
           more
           clear
           that
           
             God
             caused
             a
             dead
             sleep
             to
             fall
             upon
             those
             truths
          
           :
           If
           he
           did
           ,
           I
           wonder
           who
           first
           raised
           them
           out
           of
           that
           dead
           sleep
           
             Jun.
             Brutus
          
           or
           
             Buchan
             .
          
           or
           M
           
             Goodwin
             ?
          
           but
           still
           it
           seems
           God
           did
           on
           purpose
           hide
           truths
           in
           favour
           &
           asistance
           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
           superiors
           should
           be
           
             so
             opposite
             in
             a
             speciall
             maner
             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
           himself
           above
           all
           that
           is
           called
           God
           which
           is
           mostly
           interpreted
           Kings
           ,
           and
           if
           rightly
           ,
           then
           they
           that
           do
           so
           enhaunce
           the
           power
           of
           the
           people
           ;
           as
           to
           make
           the
           King
           
             Singulis
             minorem
             ,
          
           &
           loose
           the
           rains
           of
           obedience
           so
           far
           as
           to
           permit
           resistance
           :
           wil
           I
           fear
           discern
           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.
          
           2
           ▪
           6.
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           v.
           7.
           that
           hindred
           ,
           or
           let
           Antichrist
           ,
           and
           was
           like
           to
           do
           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.
             
             Dere
             see
          
           24.
           
           
             Ambr.
             com
             .
             in
          
           2.
           
             Thes.
             Hier.
             qu.
          
           11.
           
             ad
             Algas
             ▪
             Chrys.
             in
          
           2
           
             Thes.
             Cry
             .
             Hier.
             catech.
             i
             e.
             Aug.
             de
             civ.
             Dei
             ,
             l.
          
           20.
           
             c.
          
           19.
           
           
             Lact
             l
             ▪
          
           7.
           
             c.
          
           25
           
             Oecum
             .
             in
             ●oc
             .
             &
             ib.
             S●ver
             .
             &
             Gen.
          
           and
           therefore
           on
           the
           sacking
           of
           Rome
           by
           
             Alaricus
          
           the
           Goth
           S.
           
             Ierom
          
           presently
           expected
           that
           Antichrist
           should
           come
           ,
           and
           in
           his
           book
           
             ad
             Ageruchiam
             de
             mon●gam
          
           :
           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
           intire
           ,
           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
           communality
           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
           he
           hath
           put
           together
           to
           this
           purpose
           page
           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
             go
             out
             of
             her
             ,
          
           vers.
           4.
           when
           vers.
           9.
           it
           followes
           that
           the
           
             Kings
             of
             the
             earth
             shall
             bewail
             her
             ,
             and
             lament
             for
             her
          
           :
           The
           concludingnesse
           of
           the
           
           argument
           I
           shall
           not
           insist
           on
           ,
           but
           onely
           look
           forward
           to
           another
           place
           which
           he
           cites
           immediately
           
             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
           1.
           
           I
           beseech
           him
           to
           deal
           ingenuously
           :
           doth
           the
           word
           King
           ever
           signifie
           the
           kingdome
           opposed
           to
           the
           King
           ,
           1.
           
           Any
           part
           of
           the
           Kingdom
           excluding
           the
           King
           ;
           but
           then
           2.
           
           See
           the
           mystery
           of
           prejudice
           which
           I
           mentioned
           where
           it
           is
           for
           the
           Objecters
           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
           bewail
           her
           ,
           and
           some
           again
           hate
           her
           ,
           they
           bewail
           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
           we
           had
           not
           peremptorily
           resolved
           to
           fetch
           some
           other
           sence
           out
           of
           them
           .
           3.
           
           That
           first
           place
           alone
           by
           it self
           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
           ,
           bewail
           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
           proof
           that
           those
           people
           ,
           vers.
           4.
           are
           the
           subjects
           of
           those
           kings
           verse
           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
           seemes
           Antichrist
           must
           never
           be
           cast
           out
           of
           a
           Kingdom
           till
           the
           people
           do
           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
           
             Iames
             ,
          
           and
           now
           since
           the
           new
           Revelation
           have
           assured
           men
           that
           Antichrist
           must
           now
           be
           cast
           out
           utterly
           from
           among
           us
           ,
           it
           is
           become
           necessary
           that
           our
           Soveraign
           should
           be
           a
           papist
           ,
           and
           as
           much
           zeal
           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
           maintaine
           any
           other
           article
           of
           our
           new
           Saints
           belief
           :
           one
           of
           the
           most
           suspected
           and
           hated
           heresies
           of
           these
           dayes
           ,
           is
           to
           doubt
           of
           the
           popish
           affections
           of
           our
           superiors
           especially
           the
           King
           :
           Well
           by
           this
           doctrine
           ,
           if
           the
           King
           should
           chance
           not
           to
           be
           a
           papist
           ,
           he
           must
           turne
           to
           be
           one
           ,
           or
           else
           popery
           cannot
           be
           cast
           out
           in
           his
           time
           .
           If
           so
           he
           should
           do
           ,
           turne
           papist
           on
           purpose
           to
           prepare
           ,
           or
           dispose
           his
           kingdom
           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
           proove
           Protestant
           in
           earnest
           ,
           then
           what
           would
           become
           of
           that
           sure
           word
           of
           prophecy
           that
           so
           many
           have
           bin
           perswaded
           to
           depend
           on
           ,
           that
           Antichrist
           must
           now
           be
           cast
           out
           of
           this
           Kingdome
           ,
           which
           faith
           the
           Objecter
           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
           do
           that
           great
           feat
           of
           casting
           out
           Antichrist
           ,
           yet
           it
           appears
           no●
           how
           liberty
           of
           forcible
           resisting
           their
           Kings
           should
           be
           a
           necessary
           requisite
           to
           the
           work
           ,
           unlesse
           the
           lawfull
           King
           be
           the
           Antichrist
           in
           every
           country
           ,
           for
           otherwise
           it
           is
           very
           possible
           that
           though
           they
           obey
           their
           kings
           they
           may
           resist
           Antichrist
           ,
           though
           they
           love
           and
           revere
           their
           lawfull
           superior
           they
           may
           hate
           and
           abjure
           their
           unlawfull
           :
           Once
           more
           ,
           whereas
           it
           is
           again
           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
           appear
           that
           God
           was
           more
           angry
           with
           the
           sins
           of
           Christians
           in
           
             Tertullians
          
           age
           ,
           and
           so
           more
           fought
           against
           them
           ,
           then
           he
           doth
           in
           ours
           against
           us
           ,
           for
           though
           God
           may
           of
           mercy
           undeserved
           throw
           down
           Antichrist
           ,
           yet
           that
           he
           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
           appear
           
             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
           himlis
           ,
           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
           argumentive
           ,
           or
           concluding
           for
           resistance
           .
           For
           any
           thing
           else
           added
           by
           the
           objector
           in
           this
           businesse
           as
           the
           disproving
           of
           
             Tertullians
          
           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
           practiced
           without
           fault
           in
           the
           old
           Testament
           ,
           yet
           because
           those
           old
           Testament-examples
           have
           been
           fully
           cleared
           by
           many
           others
           of
           our
           writers
           ,
           &
           indeed
           are
           not
           pertinent
           to
           the
           d●scourse
           I
           was
           upon
           ,
           when
           this
           Objecter
           first
           ●●et
           me
           in
           the
           way
           ,
           and
           led
           me
           this
           wilde
           goese
           ●ha●e
           after
           him
           ,
           I
           shal
           not
           be
           so
           impertinent
           as
           to
           adde
           any
           thing
           ,
           but
           conceive
           my self
           to
           have
           vindicated
           the
           testimonies
           of
           those
           Fathers
           from
           all
           possible
           objections
           ,
           and
           so
           to
           have
           joyned
           the
           practise
           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
           ●
           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
           to
           an
           higher
           pitch
           ,
           at
           least
           th●●
           Jew●
           or
           naturall
           men
           had
           conceived
           or
           understood
           themselves
           obliged
           to
           ,
           which
           the
           ancient
           ●athers
           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
           va●u●ties
           in
           those
           former
           Lawes
           ,
           and
           adde
           unto
           them
           that
           perfection
           which
           should
           be
           proportionable
           to
           that
           greater
           measure
           of
           grace
           now
           afforded
           under
           the
           Gospel
           .
           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
           proaemi●ll
           beatitude
           ,
           Blessed
           are
           the
           meek
           ,
           which
           certainly
           though
           it
           may
           containe
           more
           ,
           yet
           excludes
           not
           ,
           but
           principally
           notes
           the
           meek
           ,
           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
           dayes
           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
           ,
           referres
           clearly
           to
           the
           land
           of
           Canaan
           ,
           though
           improved
           into
           an
           higher
           sense
           now
           in
           the
           Gospel
           .
           )
           And
           again
           ,
           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.
             Iam.
          
           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
           )
           which
           sure
           are
           opposi●e
           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
           cloak
           vers.
           40.
           )
           and
           therefore
           needs
           not
           our
           violence
           to
           retain
           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
           
             Iohn
          
           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
           peculi●r
           to
           them
           that
           prised
           and
           kept
           this
           legacy
           ,
           and
           if
           it
           be
           objected
           that
           Christ
           came
           not
           to
           send
           peace
           ,
           but
           a
           sword
           ,
           
             Matth.
          
           10.34
           .
           that
           sure
           refers
           not
           to
           Christs
           prime
           counsell
           or
           purpose
           ,
           but
           to
           the
           event
           ;
           what
           he
           foresaw
           it
           would
           be
           ,
           not
           what
           he
           had
           determined
           it
           ought
           (
           which
           manner
           of
           speech
           is
           very
           ordinary
           in
           all
           authours
           )
           for
           the
           precept
           is
           punctuall
           to
           
             Peter
          
           against
           the
           use
           of
           the
           swor●
           and
           to
           all
           the
           disciples
           for
           preserving
           of
           peace
           
             Mar.
          
           9.50
           .
           and
           to
           that
           it
           is
           thought
           the
           mention
           of
           salt
           belongs
           in
           that
           place
           ,
           which
           among
           other
           qualities
           is
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           unitive
           ,
           have
           salt
           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.
          
           1●
           .
           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
           
             Thessal
             .
          
           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
           ,
           
             Iames
          
           3.17.18
           .
           The
           w●sdome
           which
           cometh
           from
           above
           is
           first
           pure
           ,
           then
           peaceable
           &c.
           which
           before
           ver.
           13.
           he
           had
           called
           meeknesse
           of
           wisdom
           ,
           then
           1
           
             Pet.
          
           3.3
           .
           where
           after
           direction
           for
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           obedience
           of
           wives
           〈◊〉
           husbands
           (
           and
           we
           know
           the
           kingdoms
           relat●on
           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
           meek
           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
           ,
           
             à
             minori
             ,
          
           (
           and
           also
           assume
           that
           no
           other
           resistance
           is
           neere
           so
           destructive
           of
           peace
           as
           that
           resisting
           of
           the
           Supreame
           power
           ,
           that
           being
           indeed
           the
           sh●king
           of
           government
           it self
           ,
           which
           is
           the
           band
           of
           peace
           ,
           and
           the
           dissolving
           of
           which
           ,
           returns
           〈◊〉
           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
           known
           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
           re●gn
           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
           year
           Master
           
             Goodwin
             in
             ●ntican
             .
          
           Master
           
             Bur.
             
          
           Master
           
             Bridges
             ,
             &c.
          
           have
           invented
           to
           free
           themselves
           and
           others
           from
           the
           obedience
           most
           strictly
           required
           there
           ,
           but
           would
           not
           again
           trouble
           any
           ingenious
           man
           with
           such
           extravagant
           discourses
           as
           even
           now
           I
           learnt
           by
           experience
           would
           be
           necessary
           to
           answer
           such
           exceptions
           ,
           which
           mens
           wit
           or
           somewhat
           worse
           hath
           produced
           ,
           besides
           ,
           those
           places
           have
           been
           by
           others
           vindicated
           already
           .
           I
           shall
           onely
           say
           whosoever
           can
           without
           coloured
           spectacles
           finde
           ground
           for
           the
           present
           resistance
           in
           those
           places
           of
           Scripture
           
             Rom.
          
           13.
           1
           
             Pet.
          
           2.13.18
           .
           &c.
           So
           far
           as
           to
           settle
           and
           quiet
           a
           conscience
           ,
           I
           shall
           not
           conceive
           my
           understanding
           fit
           to
           duel
           with
           his
           ,
           any
           more
           then
           I
           would
           wrestle
           with
           a
           friend
           ,
           or
           combat
           with
           the
           fire
           ,
           which
           
             Pythagoras
          
           tels
           me
           would
           avail
           little
           :
           he
           that
           can
           be
           sure
           that
           damnation
           
             Rom
          
           13.2
           .
           signifies
           not
           damnation
           ,
           but
           some
           temporary
           mulct
           onely
           (
           if
           the
           King
           should
           prove
           able
           to
           inflict
           it
           )
           when
           ,
           v.
           5.
           
           It
           is
           added
           we
           must
           needs
           be
           subject
           not
           onely
           for
           wrath
           (
           i.
           
           Fear
           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
           camel
           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
           h●nd
           taken
           away
           in
           this
           war
           he
           should
           at
           Gods
           tribunall
           hear
           Saint
           
             Paul
          
           avouch
           that
           by
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           or
           damnation
           in
           that
           place
           ,
           he
           did
           meane
           no
           l●sse
           then
           eternall
           damnation
           without
           repentance
           :
           O
           how
           would
           his
           countenance
           change
           ,
           his
           thoughts
           trouble
           him
           ,
           the
           joynts
           of
           his
           loins
           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
           Master
           
             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
           ballances
           (
           of
           truth
           &
           judgement
           )
           and
           found
           wanting
           ,
           of
           this
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           I
           designe
           another
           disquisition
           :
           only
           I
           could
           not
           defer
           to
           forewarn
           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
           premisses
           will
           bear
           it
           .
        
         
           For
           the
           other
           part
           of
           this
           third
           argument
           from
           the
           making
           of
           the
           Protestant
           Doctrine
           ,
           I
           would
           fain
           be
           very
           brief
           by
           way
           of
           compensation
           for
           my
           former
           importunity
           ,
           and
           therefore
           shall
           engage
           myself
           not
           to
           trouble
           the
           Reader
           with
           citations
           or
           names
           ,
           which
           yet
           might
           be
           brought
           by
           hundreds
           of
           reformed
           Writers
           for
           every
           
             Iunius
             Br●ius
             ,
             Butherius
             ,
          
           and
           
             Buthanan
          
           that
           hath
           appeared
           for
           the
           contrary
           since
           the
           reformation
           .
           Though
           the
           truth
           is
           ,
           such
           as
           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
           Papist
           of
           any
           other
           order
           hath
           gone
           so
           far
           )
           although
           they
           differ
           some
           what
           in
           the
           seat
           of
           that
           power
           of
           making
           such
           resistance
           .
           That
           which
           I
           designed
           to
           say
           on
           this
           point
           is
           only
           ,
           This
           that
           the
           doctrine
           of
           Allegiance
           to
           Kings
           ,
           and
           of
           their
           supremacy
           in
           all
           causes
           ,
           hath
           alwayes
           been
           counted
           a
           principall
           head
           of
           difference
           between
           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
           himself
           above
           all
           that
           is
           called
           God
           :
           1.
           
           The
           Kings
           of
           the
           earth
           ,
           that
           he
           in
           case
           the
           King
           be
           not
           a
           Catholick
           ,
           absolves
           subjects
           from
           their
           Allegiance
           to
           him
           ,
           that
           he
           pretends
           power
           over
           them
           in
           spirituall
           things
           ,
           and
           in
           temporall
           in
           
             ordine
             ad
             spiritualis
             .
          
           It
           is
           not
           unknown
           to
           any
           that
           the
           Oath
           of
           Supremacy
           if
           not
           of
           Allegience
           among
           us
           is
           principally
           designed
           to
           discerne
           and
           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
           main
           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
           sence
           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
           Queen
           
             Elizabeths
          
           time
           .
           And
           if
           herein
           all
           other
           parts
           of
           the
           reformed
           Church
           have
           not
           gone
           as
           far
           as
           we
           ,
           yet
           shall
           I
           not
           retract
           my
           asserting
           this
           doctrine
           purely
           Protestant
           ,
           1.
           because
           this
           Kingdom
           hath
           alwayes
           been
           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
           been
           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
           think
           fit
           to
           conforme
           to
           them
           ,
           2.
           because
           in
           many
           other
           countries
           the
           government
           is
           not
           regall
           or
           Monarchical
           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
           conteined
           under
           the
           word
           
             Auglia●
          
           )
           in
           which
           ,
           saith
           he
           ,
           
             Regis
             sine
             controversia
             jur●●●nia
             majestatis
             habeant
             per
             se
             :
             Singulis
             civi●us
             nec
             universit
             ●as
             est
          
           (
           it
           seems
           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
             ●●●versis
             
             minor
             ,
          
           which
           certainly
           had
           divested
           him
           of
           all
           Soveraignty
           it
           being
           impossible
           that
           the
           Soveraign
           or
           supream
           of
           all
           should
           be
           
             Minor
          
           then
           any
           (
           
             Sumni
             prinsipis
             vitam
             fama●●ut
             fortunas
             in
             discrimen
             vocare
             ,
             seu
             visen
             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
             iura
             maiestatis
             non
             haboret
             ,
          
           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
           certain
           what
           he
           affirmes
           ,
           that
           when
           those
           princes
           consulted
           
             Martin
             Luther
          
           about
           it
           
             num
             id
             ●ure
             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
             atqua
             si
          
           Carolus
           
             summam
             imperit
             solus
             haberes
             ,
          
           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
           
             Luthers
          
           advice
           
             Ita
             funestum
             bellum
             reique
             publica
             calami
             tosum
             suscepi●s
             est
             ,
             cum
             in
             gentiprincipurs
             ac
             civi●
             strage
             ,
             quia
             iusta
             causa
             ●●llowideri
             potest
             adversus
             patriam
             arma
             sumendi
             .
          
           I
           would
           to
           God
           those
           words
           were
           Englisht
           in
           every
           of
           our
           hearts
           :
           a
           direfull
           and
           calamitous
           war
           with
           the
           slaughter
           of
           all
           sorts
           ,
           because
           (
           though
           it
           were
           for
           Religion
           )
           yet
           no
           cause
           can
           be
           counted
           just
           ,
           of
           taking
           up
           armes
           against
           ones
           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
           a●Penry
           
             ,
          
           &c.
           
           But
           by
           Gods
           providence
           hath
           formerly
           been
           timously
           restrained
           ,
           and
           not
           broken
           out
           to
           the
           defaming
           of
           our
           Protestant
           profession
           .
           It
           seemes
           now
           our
           sins
           are
           ripe
           for
           such
           a
           judgement
           ,
           the
           land
           divided
           into
           two
           extream
           sinfull
           parts
           ;
           one
           by
           their
           sins
           fitted
           to
           suffer
           under
           this
           doctrine
           ,
           others
           si●full
           enough
           to
           be
           permitted
           to
           broach
           and
           prosecute
           it
           .
           I
           meekly
           thank
           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
           Topick
           ,
           taken
           from
           the
           constitution
           of
           this
           kingdome
           .
           Though
           that
           be
           the
           Lawyers
           task
           ,
           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
           Laws
           of
           this
           kingdom
           put
           no
           man
           (
           no
           Papists
           I
           am
           sure
           )
           to
           death
           for
           religion
           .
           When
           Jesuites
           ,
           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
           yeere
           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
           war
           for
           Religion
           is
           accounted
           a
           lawfull
           war
           ;
           for
           that
           it
           should
           be
           lawfull
           to
           kill
           whole
           multitudes
           without
           any
           enditement
           ,
           yo●
           ,
           and
           by
           attempting
           it
           ,
           to
           endanger
           ,
           at
           least
           ,
           our
           own
           .
           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
           
             Artaria
             belli
          
           which
           I
           cannot
           see
           into
           .
           And
           therefore
           
             Sleidan
          
           tels
           us
           of
           M.
           
             Luther
             ,
          
           that
           he
           would
           not
           allow
           a
           war
           ,
           though
           but
           defensive
           ,
           with
           the
           Turk
           himself
           ,
           
             com
             .
             li
             .
          
           14.
           
             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
           ,
           
             M●do
             nec
             vindictae
             ,
             nec
             gloria
             ,
             nec
             emolumenti
             caur●
             sub●●●●●
             ,
          
           (
           three
           things
           that
           are
           very
           rarely
           kept
           out
           of
           war
           )
           
             sed
             tantum
             ut
             spur●issimum
             l●tronem
             ,
             non
             ex
             religionis
             ,
             sed
             ●urti
             &
             injuriarum
             actione
             aggradiantur
             .
          
           It
           seems
           the
           cause
           of
           Religion
           ,
           although
           it
           were
           of
           Christianity
           against
           Mahometisme
           ,
           was
           not
           to
           him
           a
           sufficient
           warrant
           for
           a
           defensive
           w●●
           But
           then
           2.
           
           For
           this
           war
           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
           ,
           where
           with
           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
           〈◊〉
           to
           be
           out
           of
           all
           dispute
           in
           this
           kingdome
           ,
           even
           at
           this
           time
           ,
           where
           the
           universall
           body
           of
           the
           cōmonalty
           ,
           even
           by
           those
           that
           would
           have
           the
           regal
           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
           himself
           ,
           which
           sure
           was
           not
           power
           of
           his
           owne
           life
           :
           for
           even
           in
           nature
           there
           is
           
             Felonia
             des●
             ,
          
           and
           therefore
           the
           representative
           body
           of
           the
           Commons
           ,
           is
           so
           far
           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
           ,
           think
           it
           necessary
           to
           excuse
           that
           fact
           by
           pretence
           of
           necessity
           ,
           which
           every body
           knowes
           ,
           is
           the
           colour
           for
           those
           things
           which
           have
           no
           ordinary
           means
           of
           justifying
           them
           :
           like
           that
           which
           Divines
           say
           of
           saving
           of
           children
           and
           ideots
           ,
           &c.
           by
           some
           extraordinary
           way
           .
           )
           Nay
           ,
           3.
           
           For
           this
           war
           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
           laws
           is
           acknowledged
           as
           yet
           to
           stand
           )
           establisht
           by
           the
           old
           Laws
           of
           the
           land
           ,
           and
           therefore
           is
           fain
           to
           be
           called
           Popish
           (
           and
           our
           Martyr
           reformers
           notable
           ,
           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
           Artists
           under
           that
           deepe
           ,
           dark
           phrase
           ,
           and
           title
           of
           fundamentall
           Laws
           of
           the
           kingdome
           )
           to
           which
           certainly
           no
           liberty
           or
           right
           of
           the
           subject
           in
           
             Magna
             charta
             ,
          
           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
           keep
           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
           do
           it
           ;
           I
           beseech
           God
           to
           direct
           all
           our
           hearts
           to
           a
           constant
           use
           of
           those
           meanes
           (
           together
           with
           fasting
           and
           abstinence
           ,
           at
           least
           
           from
           father
           provoking
           sins
           )
           and
           exerci●e
           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
           means
           infused
           his
           mortiferous
           poison
           into
           the
           very
           veines
           of
           this
           whole
           kingdom
           .
           [
           I
           create
           the
           fruit
           of
           the
           lips
           peace
           ,
           peace
           to
           him
           that
           is
           far
           off
           ,
           &c.
           and
           I
           will
           heal
           him
           .
           Thou
           hast
           moved
           the
           land
           ,
           and
           divided
           it
           ,
           heal
           the
           fores
           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
           thief
           saith
           to
           the
           other
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           making
           ,
           it
           seems
           ,
           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.
          
           24.26
           .
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           judgement
           to
           come
           ,
           that
           is
           ,
           certainly
           at
           the
           end
           of
           this
           world
           ,
           at
           that
           day
           of
           doome
           ,
           So
           
             Rom.
          
           2.
           
           ●
           .
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           judgement
           of
           God
           ,
           and
           so
           again
           vers.
           3.
           which
           v.
           5.
           is
           explained
           to
           be
           ●rath
           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
           〈…〉
           this
           Book
           ,
           see
           
             Mat.
          
           23.
           ●4
           .
           
             Mat.
          
           12.40
           .
           
             Luke
          
           20.47
           .
           
             Rom.
          
           3.8
           .
           and
           therefore
           
             He●
             ,
          
           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
           ●●●th
           while
           to
           survey
           and
           consider
           every
           place
           where
           the
           word
           is
           used
           ,
           he
           that
           shall
           do
           so
           ,
           will
           perhaps
           resolve
           with
           me
           to
           accept
           of
           that
           glossary
           ,
           and
           understand
           it
           constantly
           of
           Gods
           judgement
           ;
           unlesse
           ,
           when
           the
           circumstances
           of
           the
           〈◊〉
           shall
           enforce
           the
           contrary
           ,
           as
           they
           do
           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
           ,
           he
           may
           flatter
           himself
           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
           himself
           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}
          
           ,
           to
           render
           it
           ,
           whose
           judgement
           of
           a
           long
           time
           lingereth
           not
           :
           which
           that
           it
           belongs
           to
           eternall
           vengeance
           ,
           appears
           by
           the
           next
           words
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           we
           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
           chains
           of
           eternall
           darknesse
           )
           for
           the
           person
           spoken
           of
           here
           ,
           is
           the
           Novice
           ,
           or
           new
           Convert
           ,
           lifted
           up
           with
           pride
           ,
           just
           parallel
           to
           the
           Angels
           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
           appear
           to
           me
           by
           the
           same
           means
           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
           only
           doubted
           by
           some
           ,
           whether
           they
           do
           belong
           to
           this
           sense
           or
           no
           ,
           but
           that
           it
           is
           resolved
           they
           
           do
           not
           :
           which
           resolution
           sure
           must
           be
           obnoxious
           to
           some
           danger
           ,
           that
           I
           say
           no
           worse
           of
           it
           .
           The
           first
           of
           these
           places
           it
           ,
           
             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
           rendered
           judgement
           ,
           as
           that
           signifies
           some
           temporary
           punishment
           which
           the
           higher
           powers
           may
           inflict
           ,
           and
           nothing
           else
           :
           and
           this
           they
           labour
           to
           make
           appear
           by
           the
           words
           following
           :
           For
           rulers
           are
           a
           terrour
           to
           evill
           works
           ,
           and
           he
           beareth
           not
           the
           sword
           in
           vain
           ,
           &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
           ,
           
             v.
          
           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
           sin
           (
           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
           universally
           ,
           
             {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
           Logick
           ,
           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
           flight
           ,
           &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
           ,
           depose
           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
           Turks
           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
           sin
           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
           far
           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
           turn
           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
           look
           a
           little
           forward
           to
           the
           conclusion
           ,
           deduced
           and
           infer'd
           ,
           
             v.
          
           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
           ,
           v.
           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
           only
           for
           wrath
           ?
           Certainly
           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
           therfore
           if
           we
           must
           be
           subject
           not
           only
           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
           do
           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
           do
           it
           not
           ,
           it
           will
           be
           sin
           to
           him
           ,
           wound
           his
           conscience
           ,
           binde
           him
           over
           to
           that
           punishment
           which
           belongs
           to
           an
           accusing
           conscience
           ,
           (
           which
           sure
           is
           more
           then
           a
           temporall
           mulct
           )
           which
           is
           farther
           clear
           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
           binde
           conscience
           ,
           and
           the
           breach
           of
           it
           known
           and
           deliberate
           ,
           is
           no
           lesse
           then
           a
           damning
           sin
           ,
           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
           himself
           ,
           &c.
           
           This
           place
           I
           finde
           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
             suppliciū
             in
             genere
             intelligendum
             esse
             .
             Volk●lius
             l.
          
           9.
           
             de
             ver.
             rel.
             .
             l.
          
           4.
           
             c.
          
           22.
           
           That
           which
           is
           used
           to
           perswade
           this
           to
           be
           probable
           is
           that
           which
           followes
           ver.
           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
           seeme
           consequently
           to
           be
           so
           also
           :
           and
           indeed
           ,
           
             Volkelius
          
           hath
           added
           other
           proofs
           :
           1.
           
           Because
           the
           Apostle
           speaks
           of
           any
           one
           single
           act
           of
           this
           sinne
           of
           unworthy
           receiving
           (
           not
           of
           any
           habit
           or
           custome
           )
           which
           he
           conceives
           not
           actually
           damning
           now
           under
           the
           second
           covenant
           ,
           2.
           
           Because
           it
           is
           said
           ver.
           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
           clear
           satisfaction
           maybe
           given
           by
           those
           who
           affirm
           
             {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
           promised
           that
           we
           do
           not
           conceive
           it
           to
           signifie
           eternall
           punishments
           
             exclusive
          
           or
           so
           as
           to
           exclude
           temporall
           ,
           but
           eternall
           and
           sometimes
           Temporall
           too
           (
           for
           so
           sure
           he
           that
           for
           his
           Rebellion
           receives
           damnation
           ,
           hereafter
           ,
           is
           not
           secured
           from
           being
           hang'd
           drawn
           and
           quarterd
           heere
           )
           or
           else
           eternall
           if
           be
           repent
           not
           ,
           and
           perhaps
           Temporall
           though
           he
           do
           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
           contain
           
           in
           it
           eternall
           punishments
           ,
           ver.
           29.
           though
           many
           for
           this
           cause
           of
           unworthy
           receiving
           did
           fall
           sick
           and
           die
           ,
           ver.
           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}
          
           ,
           
             o●do●miscunt
             ,
          
           sleep
           ,
           be
           never
           used
           in
           the
           N.
           T.
           of
           those
           that
           are
           destined
           to
           eternall
           destruction
           ,
           then
           still
           may
           this
           be
           very
           reconcilable
           without
           interpretation
           that
           many
           for
           this
           cause
           are
           weak
           and
           sickly
           ,
           and
           many
           others
           sleep
           ,
           God
           chastising
           some
           by
           diseases
           to
           reform
           them
           ,
           and
           punishing
           others
           ,
           who
           as
           
             Volkelius
          
           acknowledges
           ,
           were
           guilty
           onely
           of
           some
           single
           act
           of
           the
           sin
           onely
           with
           death
           temporall
           or
           shortning
           their
           dayes
           :
           which
           certainly
           hinders
           not
           but
           that
           God
           might
           punish
           others
           that
           did
           customarily
           commit
           this
           sin
           (
           and
           perhaps
           with
           greater
           aggravations
           )
           with
           no
           lesse
           then
           eternall
           death
           ,
           how
           ever
           that
           it
           were
           just
           for
           him
           to
           do
           so
           ,
           what
           ever
           he
           did
           it
           is
           plain
           by
           ver.
           27.
           which
           is
           parallel
           to
           the
           29.
           whosoever
           shall
           eat
           and
           drink
           unworthily
           shall
           be
           guilty
           of
           the
           body
           and
           blood
           of
           the
           Lord
           ,
           that
           is
           in
           
             Volkelius
          
           his
           own
           words
           
             Ipsum
             Christi
             corpus
             ac
             sanguin●m
             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
           blood
           of
           Christ
           ,
           which
           what
           is
           it
           but
           to
           count
           the
           blood
           of
           the
           Covenant
           an
           unholy
           thing
           ,
           
             Heb.
          
           10.29
           .
           Which
           yet
           there
           is
           used
           as
           a
           main
           aggravation
           of
           that
           sin
           ,
           for
           which
           ,
           saith
           the
           Apostle
           there
           remaines
           no
           more
           sacrifice
           ,
           ver.
           26.
           
           It
           is
           apparent
           that
           the
           phrase
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           guilty
           of
           the
           body
           ,
           &c.
           
           Is
           paralled
           to
           the
           Latine
           
             Reus
             Maiestatis
          
           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
           sin
           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 self
           not
           to
           discerne
           ,
           though
           I
           think
           I
           have
           weighed
           impartially
           all
           that
           is
           said
           of
           it
           .
           This
           sure
           will
           keep
           the
           first
           proof
           from
           being
           any
           longer
           probable
           ,
           and
           for
           the
           second
           ,
           (
           or
           first
           of
           
             Volkelius
          
           )
           it
           is
           already
           in
           effect
           answered
           too
           ,
           for
           though
           he
           that
           is
           guilty
           onely
           of
           some
           one
           act
           of
           this
           sinne
           found
           mercy
           ,
           yet
           sure
           they
           that
           are
           guilty
           of
           the
           customary
           sin
           ,
           may
           speed
           worse
           ,
           and
           indeed
           of
           all
           indefinitly
           the
           Apostle
           speaks
           according
           to
           the
           merit
           of
           the
           sin
           ,
           as
           when
           he
           saith
           the
           drunkard
           and
           adulterer
           shall
           not
           inherit
           the
           kingdome
           of
           God
           .
           Where
           yet
           perhaps
           he
           that
           is
           guilty
           onely
           of
           one
           such
           act
           may
           finde
           mercy
           .
           For
           the
           last
           proofe
           ,
           I
           conceive
           it
           so
           far
           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
           means
           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 self
           ,
           but
           onely
           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
           opposing
           judgement
           
           in
           its
           latitude
           to
           the
           house
           of
           God
           ,
           when
           only
           it
           is
           affirmed
           by
           S.
           
             Peter
          
           of
           the
           
             {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
           else
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           seemes
           to
           sound
           in
           our
           English
           ,
           the
           tail
           )
           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
           .
           &
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           Matth.
           24.17
           .
           and
           both
           together
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           
             myrrhato
             ,
          
           wine
           ,
           Mark
           15.25
           .
           Now
           this
           cup
           is
           powred
           out
           ,
           and
           tasted
           of
           indefinite
           by
           the
           godly
           some
           part
           of
           it
           ,
           but
           the
           dregs
           thereof
           ,
           i.
           the
           myrrh
           bitter
           part
           ,
           that
           goes
           to
           the
           bottome
           ,
           is
           left
           for
           the
           wicked
           to
           wring
           out
           and
           drinke
           :
           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
           some
           what
           in
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           that
           the
           godly
           never
           ●asted
           of
           ,
           but
           only
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           they
           that
           disobeyed
           the
           Gospel
           of
           God
           ,
           and
           this
           is
           apparant
           by
           the
           18.
           vers.
           18.
           
           For
           if
           the
           righteous
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           we
           read
           it
           scarcely
           be
           saved
           .
           It
           signifies
           (
           by
           comparing
           that
           place
           with
           Prov.
           11.31
           .
           where
           in
           stead
           of
           recompenced
           on
           the
           earth
           ,
           the
           Greek
           translation
           reads
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           bee
           rendred
           unto
           ,
           or
           recompenced
           ,
           i.
           punished
           in
           the
           earth
           ,
           then
           where
           shall
           the
           ungodly
           and
           sinners
           appeare
           ?
           There
           are
           again
           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
           sin
           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
           speak
           pertinently
           ,
           who
           use
           it
           to
           avoid
           that
           interpretation
           ,
           which
           I
           confesse
           Mr.
           
           Br.
           doth
           not
           .
        
         
           
             They
             that
             are
             unlearned
             and
             unstable
             wrest
             the
             Scriptures
             to
             their
             own
             destruction
             ,
             yee
             therefore
             beloved
             ,
             seeing
             ye
             know
             those
             things
             before
             ,
             beware
             lest
             you
             also
             being
             led
             away
             with
             the
             error
             of
             the
             wicked
             fall
             from
             your
             own
             stedfastnesse
             ,
          
           
             2
             
               Pet.
            
             3.16.17
             .
          
        
         
           FINIS
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A45461e-100
           
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             Surect
             .