A postscript, or Appendix TO A TREATISE Lately published by Authority, entitled, HAGIO-MASTIX, OR, The Scourge of the Saints displayed in his colours of Ignorance and Blood. Being an Explication of the third verse of the thirteenth Chapter of the prophecy of Zacharie; [the tenor whereof is this: And it shall come to pass, that when any shall yet prophesy, than his father and his mother that begat him, shall say unto him, Thou shalt not live, for thou speakest lies in the Name of the Lord: and his Father and his mother that begat him, shall thrust him through when he prophesieth.] According to the analogy of the Sriptures, the scope and exigency of the context, and the sense of the best Expositors upon the place. By John Goodwin a servant of God and men, in the Gospel of Jesus Christ.  Ioh. 7. 24. Judge not according to the appearance, but judge righteous judgement. Quidam Christianae ac fraternae charitatis obliti, in tantum existimationem nostram quoquo modo student laedere, ut suam, se evertere nocendi cupiditate, non videant. Aug. in Resp. ad Artic. Sibi false impositos. Prophetae fuerunt viri eloquentes, crebróque sunt usi tropis in scribendo, quibus multa obtexerunt. Aug. de Doctr. Christ. l. 4. c. 7. Mira profunditas eloquiorum tuorum; quorum ecce ante nos superficies blandiens parvulis; sed mira profunditas, Deus meus, mira profunditas. Horror est intendere in eam, horror honoris, & tremor amoris. Aug. Confess. l. 12. c. 14. Quod est gladius ad vaginam, granum ad aristam, anima ad corpus, hoc est sensus genuinus ad ipsa verba Sacrae Scripturae. Corn. à Lapide. In Argumento super 12. Prophetas. 
London, Printed for H: Overton, and are to be sold at his shop in Popes-head Ally.   

A Preface to the Reader.  
GOOD READER,  
I Have almost daily occasion, as well to reverence, as remember, this gracious dispensation of God (which elsewhere I have taken knowledge of in some of my writings) that whereas his Saints and Servants commonly lie under the sorrow and shame of many infirmities, and some unworthy doings, yet he so governs and orders the ill will of their adversaries, that they seldom in their defamations or hard speakings against them, hit upon these; but commonly lay the burden upon the whole shoulder, where the Saints are strongest and best able to bear it, charging them with such crimes and matters of disparagement, not only whereof they are altogether innocent and free, but which are most contrary to their choicest virtues, and to the tenor of such practices, which are their chiefest honour and commendation. Joseph as great a pattern of chastity, as Abraham was of faith, was yet defamed and accused, as an Adulterer, and a violent attempter of the chastity of others. 
a Gen. 39 17.  Moses, who was meek above all the men on earth, 
b Num. 12. 3.  was yet charged to take too much upon him, and to lift up himself, above the congregation of the Lord. 
c Num. 16. 3.  The Prophet Elijah, who was indeed the chariot and horsemen of Israel, 
d 2 Kin. 2. 12.  i. a special means, and noble instrument of the safety of Israel, was nevertheless arrested by Ahab, as he (that is, as the only man) that troubled Israel. 
e 1 Kin. 18. 17.  To pass by (for the present) many more instances of like consideration; the Lord Christ himself was represented, and accused as an enemy unto Caesar, 
f John 19 12.  who yet was Caesar's best friend, being he, by whom King's reign, and Prince's rule. 
g Prov. 8. 15, 16.   
For myself, I know myself to be compassed about with as many infirmities, as the weakest of men, and my great unworthiness in many things is daily before me; yet it hath pleased my God, whom I serve in the Gospel of his dear Son, still to hide my nakedness from mine enemies, though many in number, and diligent inquirers after it; and so to dispose of their hatred and ill will against me, that the fiery darts of their accusations have still hit where my breastplate of righteousness is, and hath been most firm, and of best proof. It is too much for me to say of myself, nor will I say it; but it would be a truth comely enough in the mouths of some others, to say, that I am, if not the best yet none of the worst Friends, which the Divine Authority of the Scriptures hath amongst men; and that I have been as diligent, as faithful, as laborious an Assertor thereof, as any of those, who think themselves more worthy of the crown. All that I shall say of myself in this behalf, is, that if I have done any service for the world, since my entrance into it, or if the souls and consciences of men have any cause at all to bless me, it is, because I have clothed them with strength and confidence of the royal parentage and descent of the Scriptures, and subdued their fears and jealousies of any subornation (in that kind) under their feet; or rather that I have attempted with all my heart, and all my soul, to do them. Notwithstanding, with what importune clamour, and virulency of spirit, I have been of late traduced, not only to vulgar cognizance, but to Authority itself, as an enemy unto, and opposer of the heavenly original of the Scriptures, by some, who out of zeal to God (for so they gloss the practice) neglect their own Trades and employments, to follow Satan's, in accusing the Brethren, 
h Revel. 12. 10.  is so well known throughout the City, that any farther information from me, would be an impertinency. But though Joseph was accused as an enemy to the chastity of his Mistress, yet the true reason and ground of his accusation (as the Scripture informeth us) was, not his enmity, but his faithfulness, thereunto; in like manner, though the matter of my accusation from the mouths of men, he opposition to the Scriptures; yet I make little question, but that the real and true cause hereof, was not my opposing, but my avouching the Scriptures, as the Oracles, or word of God, by a strong and pregnant eviction from them of a notorious unworthiness in those practices and proceedings against the Saints, wherein these men with their fellows, were, to the reproach, not of Christian Religion only, but of humanity itself, engaged. But all things (saith the Apostle) that are [to be] reproved, are made manifest by the light: for whatsoever doth make manifest, is light. i. is by this act of manifestation or discovery, clearly evinced to be light, Eph. 5. 13. And as Joseph's Mistress accused him to his Lord, for an adulterous attempt upon her, because he refused to be adulterous with her; so because I have constantly refused to misfigure the face of the Scriptures, and destroy the character of the Divine glory which is stamped upon them, by compelling them to serve in the wars of High presbytery, against both themselves, the Saints, and the Truth; therefore have these men accused me before Authority, as if I had blasphemed their honour, and contradicted that manifest and pregnant Relation, wherein they stand unto God, as their Father. That herein I charge them not, but with the royal assent of Truth, is evident from hence: There is scarce any Divine, or Protestant Author, having a like occasion to speak of the same subject, but have expressed themselves upon the point wherein I am made an offender, in terms far more obnoxious to exception than mine, 
a No translation is simply authentical, or the undoubted word of God. In the undoubted word of God, there can be no error. But in translations there may be, and are errors. The Bible translated therefore is not the undoubted word of God, &c. Dr. Featly in his Treatise, entitled, The Dippers dips, p. 1. 2. This Treatise was printed with licence, and since reprinted 5. or 6. times, long since the sitting of this present Parliament; no man, that ever I have heard of, finding himself aggrieved in the least, at any of these expressions.  and yet my accusers are all thoughts made for them and as men in whose mouths there are neither complaints, nor reproofs. Why? these Authors, either have ordered the Scriptures and High presbytery, and made them to agree; or else they had no occasion to take notice of any disagreement between them. But because I have so demonstratively proved that the Scriptures, and High presbytery, point, like East and West, one diametrally opposite to the other, Ergo, therefore my saying, that it is no foundation of Christian Religion, to believe that the English Scriptures are the word of God, is a denial of the Divine Authority of the Scriptures simply, though another man's saying twice as much, would have amounted to no such sum of indignation. But that I daily fight with beasts at Ephesus, after the manner of men, what advantageth it me; if the Scriptures be not the word of God? Or why have I bought so many Scripture Truths at such great rates as I have done, as with the loss of Friends, credit, esteem with men, estate, yea of all hope, that I say not possibility, of bettering my portion and condition in the world, as low as it is, if I believe them not to be the word of God? Why did I so lately suffer a Sequestration from, or ejection out of my free hold, (the best means I had in the world, for the support and livelihood of myself, wife, and seven children) for none other cause, or crime that ever I could hear of, but for endeavouring to go before others in an example of a real Reformation (.i. For my conscientious and faithful observance of the solemn Covenant, after by public Order and injunction from Authority, I had taken it) if I believe not the Scriptures to be the word of God? Certainly if I did not really and cordially believe them to be the word of God, I would believe them as prudently, as many others do: I would so believe them, as not to be disturbed by them, or any thing in them, in my worldly interests: I would so believe them, as to keep fair quarter with soft raiment, great purses, full tables, and benches of honour, notwithstanding: nor would I sacrifice the least degree of my hope of rising in the world, upon the service of any thing whatsoever contained in them. Nay, did I not verily believe them to be the word of God, I would not for their sakes, nor for the vindication of any thing which they say, expose myself, as now I do, to the clamorous, and stingling tongues of an ill employed, and (I fear) a worse spirited generation of informers (God forgive them, for I hope charitably, that they know not what they do) I would write no books that should deserve burning by the common Hangman, 
* Some of my accusers made it their most affectionate request, that my late book might be burnt by the common Hangman  but such only which should be welcome to, and judged worthy to be sold, at the sign of the Bible itself. For I confess, that I am neither Stoic, nor cynic: I had rather abound, then be in want: I had rather have the good wills, and the good words of my generation, than their bad; and that the greatness of this world should rather smile, than frown, upon me. And for the acquirement and enjoyment of my desires in all these I conceive I had as fair and large opportunities, as others of my Brethren in the ministry, and had a price in my hand, as sufficient (I make no question) for the purchase, as many of those, who have bought, possess, and enjoy: whose felicity or advancement by their purchase, I (God is my witness) no ways emulate or envy. For I judge it (in many cases) best for the peace, and accommodation of the world, that they should enjoy the great things of the world, who least know how to want them, or what to do without them. But that which mainly separated between me, and the enjoyment of my desires in this kind, was nothing else, but my believing the Scriptures to be the word of God: this principle within me, was (I confess) too stiff and stately to bow down at the feet of worldly accommodations, and these on the other hand thought themselves too good, to subject themselves unto, or comport with that my principle: and since they thus mutually resented the genius and temper one of another, they have been strangers, and kept at a distance, and by this time scarce know, remember, or take much care one for the other. It was a very irrational and incongruous imputation which some cast upon Paul, that he should preach Circumcision, when as he suffered so deeply as he did, for non-preaching, at least for non-practising of it. And I Brethren (saith he) if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. 
a Gal. 5. 11.  And certainly, reasonable and considering men being Judges, my accusation of denying the divine Authority of the Scriptures, is every whit as senseless and importune, when as I suffer, and have suffered every ways, in my credit, name, friends, estate, ease, yea, and expose myself daily to further sufferings, only for believing, and acting this my belief of, their Authority. My belief in this kind, hath dealt as hardly by me, as the Lord did by Balaam (in Balaks interpretation) I thought (saith he, to him) to promote thee to great honour: but so, the Lord hath kept thee back from honour: 
b Num. 24. 11.  But that belief I speak of, which hath reigned in me, and over me, hitherto, and hath blessed me with such an abundance of peace and comfort, in sufferings for it, will not (I hope) forsake her throne, till either she hath overcome mine enemies, and so delivered me from suffering further; or else changed the contemptibleness of what I am yet capable to suffer further in, into that spirit of glory, which resteth on those that suffer for the Name of Christ. 
b 1 Pet 4. 14.  For I am resolved (God assisting) not to be ashamed of any of Christ's words, 
c Mar. 8. 38.  nor to forbear, upon occasion, the freest utterance and asserting of them, before what generation soever: and hope, that neither Name, nor Friends, nor Estate, nor Liberty, nor life itself, which have not betrayed me hitherto, will ever for the future prove any snare of death unto me, or hinder me from finishing my course with joy. 
d Act. 20. 24.  If I shall miscarry or fall, in any of my standings up for the Truth, the inconvenience or loss, is already cast up by Luther's arithmetic; Malo cum Christo ruere, quam cum Caesare stare: I had rather fall with Christ, then stand with Caesar: I have begun to build a tower, and trust I have wherewith to finish it; I am engaged in a war against the world, and do not intend to send, or supplicate for conditions of peace; nothing doubting, but that I have sufficient strength (the strength of Heaven) to meet any adversary, that cometh against me, in the field. I make no question, but I shall persuade the judgements of some, to accept of that Truth, whose cause I plead; but the strength and glory of my comfort is, that of the Apostle: We are unto God a sweet savour of Christ, in them that are saved, and in them that perish, 2 Cor. 2. 15. Ezekiel must prophesy, whether the people to whom he is sent will hear, or whether they will forbear, that they might know, there hath been a Prophet amongst them, Ezek. 2. 5. Men are then prepared for destruction upon the best terms for the glory of God therein, when his Truth hath been effectually made known unto them, they persisting in their former ways of disobedience unto it. This is that, which the Scripture calls, Rebellion 1 Sam. 15. 23. and walking stubbornly against God (as the former translation reads it) Lev. 26. 21. 23. 27. And in this respect, they who make known his Truth unto me, are a sweet savour unto him, even in those who perish, through disobedience to it. As for him, who (it seems) counts it an honour to be an Officer in blood unto Satan, the Scourger of the Saints under the name of Fools 
* A scurrilous Pamphlet lately put forth, Tam fine re, quam fine nomine, called, Mo●o mastix.  (for so indeed they are called in the dialect of the world, the language which this man speaketh) the God of recompenses 
a Ier. 51. 56.  will provide a scourge for him, and that of Scorpions, in due time, (Unless by Repentance he becomes one of those Fools, whom now he scourgeth) and will declare from Heaven, with an astonishing demonstration, who is the Fool, and who is the wise man.  
And Reader, were it not for fear of making my gates too big for my city, I should here, in further vindication of myself against the pretended crime of denying the Divine Authority of the Scriptures, have directed thee to such passages in that discourse itself, which is constrained to bear the cross of this forged cavillation, wherein I clearly acknowledge and assert the same: As 1. to pag. 29. Where I suppose the fouls of men, to have been ransomed by the precious blood of Jesus Christ. So again to page 36. where I express myself thus. And though for myself, I can, and do without scruple, subscribe to the truth of this doctrine, yea and am ready, God assisting, to die for it; that God is one in three persons, &c. Certainly he that asserts, or takes for granted, that the souls of men were ransomed with the precious blood of Jesus Christ; and again, that God is one in three persons, professing himself ready to die in attestation hereof, asserts his belief of the Divine Authority of the Scriptures, with as much plainness and evidence, as is lightly possible for any man in words to do. For who can really and cordially, and with a Faith animating unto death, for the obsignation of their Truth, believe either of these upon any lighter or looser foundation, than the Authority or word of God himself? The latter place (I desire all the world to take knowledge of it) which is the more pregnant of the two, wherein I profess my subscribing without scruple, to this Doctrine, that God is one in three persons: and further, that I am ready to die, in attestation of it, God assisting me; is in the very next page unto, and but a very few lines before, that unChristianly, yea, and senselessly perverted, and misused passage, wherein my Informers would fain persuade the world, that they see me under a denial of the Divine Authority of the Scriptures, with my pen. Miserable mend who know not how to refrain from making themselves more miserable, than they are, by making sin of innocency in other men, and innocency of sin in themselves: Yea, the truth is, that I am so far from denying the Divine original or Authority of the Scriptures in the said book, that Sect. 25. beginning at the foot of page 32. I assert the same as demonstrable, by many grounds and Arguments otherwise; whereas the Presbyterians (more generally, as there I show) hold and affirm it undemonstrable upon such terms, by all arguments and reasons whatsoever, excepting only the immediate illumination or revelation of the Spirit of God. But I remember that he that glorified God more than all the world besides, was notwithstanding again and again charged with blasphemy, 
a Ioh. 10. 33. Mat. 9 3. Mat. 26. 65. &c.  and that by those, who thought they knew as well as all the world besides, what blasphemy was, yea, and judged themselves as holy just, and zealous men, as far from that great abomination of unrighteousness of condemning the innocent, as were to be found among all the living; yea, this great, and blessed factor for God, and his glory, and for the salvation of the world, was at last notwithstanding all his faithfulness unto both worlds, sentenced even by such men as I spoke of, worthy of death, as a blasphemer. 
b Mat. 26. 65, 66.  Reader, I cannot but comfort myself with these words. The Lord give thee a discerning spirit between things that differ, and keep thee from being either ravished with the spirit, or rapt up into the third Heavens, of this present world. Farewell.  
From my study in Colemanstreet, March 2. 1646. Thine, and all men's, in the service of the Lord Jesus Christ: John Goodwin.   
ZACH. 13. 3. And it shall come to pass, that when any shall yet prophesy then his Father and his mother, that begat him, shall say unto him, Thou shalt not live: for thou speakest lies in the Name of the Lord: And his father, and his mother that begat him, shall thrust him through when he prophesieth. 
BEcause there are some amongst us, who look upon this passage of Scripture, as undoubtedly comporting with such a practice, which (it seems) too much comports with their desires, I mean, the inflicting of civil punishments by the Magistrate, upon spiritual Delinquents (persons uttering, or teaching erroneous doctrines in Religion) and having had no occasion ministered, to argue this, as I had for several others, in my late Treatise, entitled, Hagio-mastix, &c. I conceive it may be a good and acceptable service both unto God and man, to make a district and narrow search into the mind of the one in it, for the accommodation, and benefit of the other; partly in rectifying the judgements and practice of some, partly in preserving others from undue sufferings. We shall steer our inquiry by the compass, partly of the sense & mind of the holy Ghost in other Scriptures; partly of the coherence and scope of the context; partly, of the sense and import of the words themselves; partly by the analogy of phrase or manner of expression found elsewhere in Scripture: partly also of the apprehensions and judgements, of the best and soundest Expositors we have had opportunity to see, and consult about the meaning of the place. So then, that the Holy Ghost had no intent as all to countenance the interposal of the civil Sword, for the suppression or punishment of error, or Heresies under the Gospel (lest of all, in these times, or, in the Churches of the Gentiles) will clearly appear, if not divisim, yet conjunctim, by these ensuing considerations.  
1. It clearly appears from the two preceding verses (the first and second of this chapter: and indeed from the whole, both precedent and subsequent chapters) that what is spoken in this third verse, concerning the high displeasure, which Fathers and mothers should conceive against their children, when they should prophesy lies in the name of the Lord, respecteth only the Nation, and Church of the Jews. Nor is there the least hint or intimation given in the context, that any thing expressed in the said verse, relates unto the Gentiles. For. i. (v. 1.) he mentions only the house of David, and the inhabitants of Jerusalem (1. the Jews, of what rank or condition soever, noble, or ignoble) as those, for, or, unto whom, the fountain for sin, and for uncleanness, there spoken of, was to be opened. Upon the same terms he expresseth himself in the Gospel, thus Mat. 15. 24. I am not sent, but unto the lost sheep of the house of Israel: meaning, that he was not sent by his Father, to minister in the days of his flesh, either by preaching the word of the Kingdom, or confirming it mith miracles, but only unto the Jews: in which respect the Apostle calleth him a minister of the circumcision 
a Rom ●5. 8.  meaning the Jews. Now as our Saviour professing, that he was not sent, but to the lost sheep of the house of Israel, speaketh, only and determinately of the Jews, not including the Gentiles in the expression; in like manner, when the Holy Ghost speaking and prophesying of him, and of his sending into the world, under the metaphor of a fountain to be opened to the house of David, and to the inhabitants of Jerusalem, &c. cannot reasonably be conceived, in such an expression to mind the Gentiles, but the Jews only. Especially considering, that this prophecy of the Messiah, and the blessing he should bring with him, was not simply directed unto the Jews, and unto them only, by the gracious appointment of God, but it was directed and sent unto them, being now in a dejected and low condition, on purpose for their encouragement and erection, as appears, Ezra 5. 1. and all Expositors agree. Now when God is well pleased with the Jews, or intends their comfort or encouragement by a message from himself by his Prophets, he is not wont to speak of the calling of the Gentiles, or of making these equal, or superior, in holy privileges, unto them: but when he puts this ingredient into any such addressement of himself unto them, it still argueth his displeasure and discontentment with them, according to what himself expresseth by the mouth of Moses (a little before his death) They have moved me to jealousy, with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those, which are not a people, I will provoke them to anger with a foolish nation. 
b Deut. 32. 21. See also Mal. 1. ver. 10. compared with ver. 11. &c.   
2. These expressions, I will cut off the names of the idols out of the land, and again; also I will cause the Prophets, and the unclean spirit to pass out of the land (ver. 2) clearly show, that the context speaks precisely and circumscriptively of the Church and Nation of the Jews. It is a true and frequent observation amongst Interpreters, that the word, land, indefinitely put, in the Scriptures of the Old-Testament, always in such constructions as this (viz. where no particular country, or people besides, are treated of) signifies, the land of Canaan, the inheritance of the Jews.  
3. Some of our best and most Orthodox Expositors, understand, not only the present context (I mean the passages near adjoining both before and behind, to the Scripture in hand, and consequently, this Scripture itself) but the whole chapter, yea, and the whole proceeding and subsequent chapters, with a peculiar reference and limitation to the Jews: yea, and further limit and confine the whole content of this chapter, to that tract or space of time, which began with the restauration of this Church and State by the Macchabees after the devastations, and profanations of Antiochus, and ended with the siege and destruction of the City and Temple itself of Jerusalem, which they conceive (and that truly) to be predicted, and described in the following chapter, 
a Summa hujus capitis est brevis narratio tum praecipuorum Dei donerum, tum etiam eventorum, quae in populo Judaico. i. Ecclesiâ Dei contingere debebant (ac reipsa contigerunt) post instauratum à Maccabaeis populi & Ecclesiae statum, usque ad extremam urbis Hierusalem obsidionem ac excidionem, quae cap. sequenti continetur. Itaque ordinem temporis continet haec prophetia et aptè superiori capiti connectitur. Ceterum commemorat, duo quae dam summa Dei in Ecclesiam seu judeos, futura beneficia, nimirum peccatorum expiandorum rationem et expurgationem Idololatriae a suâ Ecclesiâ & Templo Lambe●tus Danaeus, in Zac. c. 13 v. 1. See also Hugo Grotius upon the place.  wherewith this prophecy ends. So that according to this calculation of the passage in hand, there is nothing at all herein prophesied concerning the Churches of the Gentiles, no nor concerning the Church or nation of the Jews themselves, under the Gospel, at least after, or since the final destruction of their city and temple when (according to the general and constant opinion both of ancient & modern Divines) the Mosaical polity and economy of that Church and State fully expired, and gave up the Ghost. Now the practice or course here spoken of, (viz the appearance and standing up of Parents against their children, and that unto death, in the case of false prophecy in case it be to be literally understood) being a branch of that polity, and enjoined, Deut. 13. 5. 6. &c. (as all Expositors almost I can meet with upon the place in hand, agree) it is a ground of much probability (at least) that this prophecy reacheth not beyond the said term of the expiration of the Mosaical Law.  
If it be objected and said; yea, but if this be foretold by God, in the nature of a special benefit, or blessing, which the Church and nation of the Jews should enjoy (as it seems here to be) viz. that the zeal of the Truth, and purity of Religion should be so great and prevalent amongst them, that Parents themselves should do justice, and that even unto death, upon their own children, when they proved false Prophets, and teachers of lies; doth it not follow, that it will, and must needs be a proportionable benefit and blessing to all other Churches and nations, when their respective Magistrates shall proceed with the like zeal against the like Delinquents? To this I answer.  
1. Be it granted, that not only civil (Magistrates I mean) but even natural Parents themselves lawfully may, yea, and of duty ought, in these times of the Gospel, to proceed with the like zeal against the like Delinquents, yet will it not follow, that they lawfully may, much less that of duty they ought, to express or act their zeal after the same manner, or with the self same kind of expression. It was lawful for the Apostles, to be as zealous against the enemies of God and of Christ, as it was for Eliah; yet it was not as lawful for them to express their zeal by calling for fire from heaven to consume them, 
b Luk 9 54.  as it was for him. So it is not only as lawful, but necessary also by way of duty, for the Ministers of the Gospel, to be as zealous for the glory of God, and for the peace and safety of their people, as either Phineas, or the same Eliah was: but it is not as lawful for them, either to thrust adulterers or adulteresses thorough with spears or javelins, as Phineas did; nor to slay Idolatrous Priests with their own hands, as did Eliah. In like manner, it may be as lawful, yea, and a matter of duty lying as much upon Parents, whether natural or civil, now, to proceed with the same measure and strength of zeal, against their respective children, in cases of those sinful misdemeanours specified in the Scripture in hand, as it was heretofore either for the one kind of Parent or the other, amongst the Jews, to proceed against theirs; and yet withal they may sin grievously, in case they shall utter their zeal in such outward actings against them, as the other did. The reason of the difference is, because God hath now under the Gospel appointed other methods and means for the vindication of his glory, and the peace of his people, against the enemies of both, differing from those prescribed under the Law (as hath been argued, and proved in the preceding Treatise.) And as the Jews, though (as the Apostle testifies of them) they had a zeal of God, [that is, either for the glory of God, or for the obtaining of his favour] 
a Rom. 10. 2.  yet this zeal of theirs not being according to knowledge. 1. Not being exercised or acted according to the will and mind of God revealed in the Scriptures in that behalf, but according to their own erroneous sense & misapprehensions herein, sinned greatly, even to the loss of the favour of God for ever, in, and by such an execution, or acting of it: in like manner, men may be very zealously affected, either to promote the glory of God, or to procure his love and favour; and yet by seeking to effect either the one, or the other, by means disallowed by God in the Scriptures, they may both highly dishonour him on the one hand, and provoke his displeasure, instead of his favour, on the other, And that temptations in this kind are very incident to persons of zealous affections and desires for God's glory, appears by the character of those times, wherein, as our Saviour informs his Disciples, whosoever killeth them, will think that he doth God service. 
b Iob. 16. 2.  Whosoever killeth them, will think, &c. This note of universality, whosoever, imports, that there would not be only one, or two, or some less considerable numbers of men, that would stumble at the stone here spoken of, but that this would be a common or general practice, countenanced and allowed, if not enacted, by the Authority of States and Kingdoms. The obnoxiousness of zeal to the said temptation, might be further confirmed by that example of the Jews, recorded, Act. 13. 15. who are there said to have stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts; as also by the example of Paul himself, whilst yet he was Saul; who (as himself confesseth) was zealous towards God, and yet persecuted this way (the way of Christ) unto the death, binding and delivering into prisons, both men and women. 
a Act. 22 3. 4.  yea, and verily thought that he did God service in so doing. 
* Act. 26. 9   
But 2. Even those Expositors, who understand the expression of thrusting thorough (in the Scripture in hand) not literally only, but even to the utmost extent of the letter, viz. for an absolutely slaying by death, (though the letter itself doth not enforce this, as we shall show presently) yet do not allow such proceedings as this in Parents against their children, upon every false Doctrine or error taught, or published by them 
b Non quod tamen omnis falsa Doctrina, illiusque Doctor 〈◊〉 sit puniendus, &c. Dan. in Zach. 13 3  nor do their hearts or learning here serve them to undertake the arbitration, between the several kinds of false Doctrines and errors; so as to sanctify such and such for the sword, and to show mercy unto others. And whosoever will now undertake it, had need have a special Commission for it under the broad Seal of Heaven, Therefore such Parents, who shall thrust their children thorough, or slay (yea, or punish) them for any false Doctrine or error whatsoever, had need have a better, I mean, a more particular and special warrant for their practice, than this Scripture: So that,  
3. If the said expression of thrusting thorough, be to be taken literally, viz. either for slaying with death, or punishing otherwise (with any civil punishment) the particular delinquency or offence, against which such a proceeding is to take place, must be inquired after, and found out, only by consultation had with the tenor of the Law, Deut. 13. 5, 6, &c. and Deut. 17. 2, 3. &c. unto which Scriptures, Expositors generally (as was formerly noted) send their Readers for a right understanding of the passage in hand. Now the false Prophet that was in these Scriptures sentenced by God unto death, was not every heretic, or erroneous person (especially as men now count heresy and error) but determinately, and only such a false Prophet, who endeavoured to persuade them to the worship of a false God, and that by pretending the inspiration of some Deity, for the confirmation of such a doctrine; 
a Hoc intellige de Pseudoprophetâ, populum volente abducere ad cultura falsorum Deorum: nam in tales quemvis Iudaeum Lex armabat. Deut. 13. 8. 9 quae lex expresse addit, in tali crimine, nec filio parcendum. Hugo Grotius in Zach. 13. 3.  (as was sufficiently proved in the fore-mentioned Treatise, Sect. 41.) So that howsoever, by the joint consent of Interpreters upon the place in hand, thrusting thorough (in the literal or proper import of the word, whether high, or low,) was never allowable by God in the Old Testament (much less is it in the new) for any other kind of false prophesying or teaching, but that only whose express bent and tendency was, to draw off people from the worship and service of the true God, and to allure them to the worship of some idol, or false God, yea, and this by asserting some special Revelation as of divine Authority, and credit, to procure credit, and acceptation for such a doctrine.  
4. Tarnovius a Protestant and learned expositor, observes, that the original word, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, transfodit, seu transfixit, doth not always signify such a thrusting throw, which is unto death, but sometimes such a wounding, which admits of a ready cure, as well as of a recovery: and citys, Jer. 37. 10. for this signification: yea, and further affirms, that if men will needs understand the expression of thrusting thorough (ver. 3.) literally and properly, they must of necessity, considering and comparing herewith what follows in the sixt verse, understand it, in such a sense. From whence also he infers, that the punishment of thrusting thorough here spoken of, if taken properly, cannot be meant of any punishment to be inflicted by the civil Magistrate, but by the natural Parents only, to whom we know, as he saith) that God hath given power of correction, and that by stripes and scourgings, against their disobedient children. 
a Quid? quod nec {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} id est, transfodit, semper significat ita transfixit, ut inde mortuus sit: siquidem expresse habetur apud jeremiam cap. 37. 10. reliqui essent ex eis homines transfixi, quisque in tentorio suo exurgerent, & comburerent civitatem hanc igne: quomodo etiam experientia testatur multos confossos supervivere, &c. Et paulo post; verum si omnino omnia proprie velis accipere etiam depsis Parentibus, in suâ ipsorum personâ, correptiones, verbera, flagellationesque privatas in filiis immorigeris his esse concessas novimus, Pro. 13. 24. Heb 12. 7, &c. Et si versum 6 cum hoc volumus conferte, omnino cogimur hoc asserere, utrunque vocabulo configendi hic denotari, viz. primum praeire aspera verba: quibus si nihil proficiant parents, ventum iri ad verbera, aliaq media duriora etc Tarno●●us in Zach. 13. 3.  The tenor of this sixt verse, is this: And one ball say unto him, what are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends. But,  
5. The said Author delivers this ensuing Exposition as his sense upon the place, viz. that Friends of nearest relation, even natural Parents themselves, shall so far subject their most dear and tender affections, and engagements otherwise, to their zeal for the truth and purity of Religion, that when any, even of those that are nearest and dearest unto them, through the allurement of that unclean spirit (spoken of v. 2.) shall prophesy, they shall [or will] endeavour to take him off, and deter him from such a practice, by producing and laying before him the sentence of death out of the Law of God. Exod. 20. 5. 7. threatening him after this manner; if thou goest on, thou shalt not live [with God] but shalt be condemned (for the phrase, compare Ezek. 18. 24. Ezek. 33. 10. Eph. 4. 18. for the matter, Gal. 5. 20. 21. Philip. 3. 18, 19 2 Tim. 2. 17. Tit. 3. 10, 11.) because thou hast spoke falsehood in the name of the Lord. With these, and other like words, sharp, and piercing, shall his Father and his mother who begat him, as it were, pierce him thorough when he prophesieth. For thus, threatening words, sore and weighty reproofs, and indeed all Doctrines, are said to cleave in sunder the hearts of those that hear them, Act. 7. 54. and again, to goad or prick them by piercing, Act. 2. 37. And the words of the Lord, are said to be whet, Deut. 6. 7. and are compared to a two-edged sword, Psal. 149. 6, 7. Isa. 49. 2. Eph. 6. 17. Heb. 4. 12. Apoc. 1. 16. & 19 15. and again to goads or nails, Eccles. 12. 13. namely because they do (as it were) strike or pierce a man thorough. To which purpose that of Solomon, Prov. 12. 18. may well be alleged. There is (saith he) that speaketh like the piercings of a sword, &c. Where there is the same radix which is here in the text, and the meaning is, that there are some, who with sharp and heart-piercing words provoke those unto anger, to whom they speak; as again there are wise men, who with soft words, pacific wrath, &c. 
a Sic autem futurum est, ut x prophetaverit quispiam amplius ab illo spiritu impuritatis pellectus, dicaent ei, qui sunt ipsi à natura conjunctissimi, parents scilicet, qui genuerunt cum; non tantúm pater ejus, sed & mater ejus, cujus tamen in natos solet esse tenerrimus affectus, atque adeo studium naturale ac {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} suas pietatis studio subiicientes juxta Christi monitum, Mat. 10. 37. sententiam mortis ex lege Dei proferant, atque illâ ipsum deterreant, Exod. 20. 5. 7. sic comminantes, si ita perrexeris, non es victurus tandem apud Deum, sed condemnaberis (confer Ezek 18. 24. & 33. 10. Eph. 4. 18. quod ad phrasin, quod ad rem, Gal. 5. 20, 21. Phil. 3. 18, 19 2 Tim. 2. 17. Titum 3. 10, 11.) quia falsitatem locutus es nomine jehovae, & his alilsque verbis durioribus velut transfigent eum pater ejus & mater ejus, qui genuerint eum, dum ita prophetat ipse, quomodo verba comminatoria aut graves reprehensiones aut doctrinae omnes dicuntur findere corda auditorum, Act 7. 54. stimulare, ac pungendo penetrate, Act. 2 37. & verba jehovae acui Deut. 6. 7. unde & ipsa gladio ancipiti, Psal. 149. 6. 7. Isa 49. 2. Eph. 6. 17. Heb. 4. 12. Apoc. 1. 16. & 19 15. aculeis denique & clavis conferuntur, Eccles. 12. 13. quod nimirum hominem velut transfigant, in quam sententiam huc merito adducimus illud Salomonis Prov. 12. 18. est qui pronunciat similia transfossronibus gladii, at lingua sapientûm medicinae. Ubi eadem Radix quae hic extat, in textu, & notatur, esse, qui verbis asperis cor ejus cui dicuntur, penetrantibus ad iram provocat, & esse sapientes, qui suis verbis blandis iram sedent.   
This is the best and fullest Exposition of the place, that I can anywhere mere with amongst Interpreters; for the confirmation whereof, besides what the Author himself abundantly citeth case that cometh to pass, which Christ here commandeth us to take heed of, that is, the wheat is plucked up with the tares; which is an horrible sin before God, and can never be excused. Here then consider, how madly we have gone to work, who would needs compel unto the Faith, Turks by war, heretics by fire, Jews through fear of death and other injuries, and pull up the tares by our own strength, as if we were a kind of men by ourselves, who had power over the hearts and spirits of men, and as if it were in our hand to bring men unto righteousness and true godliness. We by such a course, pull men quite away from the word, by slaying them, that it cannot work any thing upon them: and so, as much as in us lieth, we make ourselves guilty of a double death, of that of the body, which we destroy by a death temporal; and of the soul, which we thrust down into Hell, so slaying it eternally, and then we boast, as if we had performed some special service unto God, and promise ourselves a reward in Heaven for it. Well therefore may this place throughly terrify those inquisitors after heretics, and those murderers, if they had not foreheads of iron, who make little or nothing of it to put men to death, for every error so by them judged or esteemed, yea, though they had heretics indeed to deal with. But now, themselves being the heretics, they burn true Saints. What is this, but to pluck up the wheat, whilst they pretend the pulling up of the tares, &c. 
a Proximum, doce mur quo modo habere nos debeamus erga illos haereticos ac falsos doctores: non extinguer●e eos & excindere oportet: aperte enim hic Christus ait, sinite crescere utraque. Solo Dei verbo contra eos agendum est Ita enim hac in re●evenire solet, ut qui hodie errat, cras possit redire in viam. Quis novit quando Dei verbum cor cujusquam attracturum sit? Si autem exuratur; vel alias tollatur, impeditur, ne possit in viam reduci, verboque Dei subducitur, ut perire cum necesse sit, qui alias potuisset errore liberari. Tum evenit quod hic Christus vult caveri, nempe triticum simul cum zizaniis evellitur. id quod horrendum peccatum est coram Deo, neque unquam poterit excusari. Hinc vero vide, ut male saint hactenus fuerimus, qui Tureas bello, haereticos igni, Judaeos necis metu & aliis injuriis voluimus ad fidem compellere, & zizania nostris viribus evellere, ac si nos ij essemus, quibus potestas esset in corda & spiritus, & in nostra manu ad justitiam & pietatem hominem revocare: quod si unus Deus non faciat, manet perpetuo infectum. Nos isto pacto vero homines potius à verbo avellimus, eos perimendo ne possit in eis aliquid operari, & duplicis necis, quantum in nobis est, nos reos constituimus: corporis, quod perdimus morte temporaria: & animae, quam in gehennam detrudimus morte afficientes aeterna, pestea jactamus obsequium nos praest●●sse Deo, ac peculiare nobis pollicemur hinc in coelo praemium. Iure igitur debebat hic locus inquisitores haereticorum, & homicidas illos, qui ob errorem quem libet, qui ipsis videtur, homines adeo facile mactant, si non esset illis frons ferrea, etiam si quando vere haeteticos, in manibus haberent, plane petterrefacete. Nunc autem exurunt veros sanctos, & sunt ipsi haereti i. Quod quid aliud est, quam evellere triticum, & pre se ferre evulsionem zizaniorum. Luther. Postill in Dominic quint. post Epiphan.   
Long before Luther, Austin expounded the same Parable much after the same manner, carrying the scope and importance of it to the very same point: which exposition of Austin, Musculus in his common Places (cap. de Haeresi) having at large rehearsed, concludes thus: Haec Augustinus: quibus contra occisores haereticorum parabolam zizaniorum convenientissimè, meo judicio, exponit. i. Thus Augustine, in which passage he expounds the parable of the Tares, and that (in my judgement) most appositely and properly, against those that would have heretics put to death.  
The same Luther, elsewhere writeth, and argueth thus. That heretics should be burnt is contrary to the will and mind of the Spirit of God.  
This I prove, first, from the experience of the whole Church, which from her first beginnings never burned an heretic nor ever will burn any: It would be a strange thing, that in so many ages none should be burnt, if the Spirit of God had declared himself for it. But [the Papists] will say: John Husse, and Jerome of Prague were burnt at Constance. I answer, I speak of heretics: as for John Husse and the said Jerome, they were Orthodox men, they being heretics, Apostates, and Antichrists disciples, (as appears by what was formerly said) who burned them. In imitation of whose example, other murderers also in other places, burnt and slew the Saints of Christ, amongst whom Jerome Savanorola, with those that followed him, may be numbered.  
Secondly, from the Scriptures, Isa. 2. They shall turn their swords into ploughshares, and their spears into pruning books. And cap. 11. They shall not kill, nor hurt in all my holy mountain. And Christ committed no manner of arms or weapons at all to his Apostles; nor did he enjoin any other punishment, then that he, who should refuse to hear the Church, should be counted as an Heathen, Matth. 18. And the Apostle, Tit. 3. teacheth to avoid a man that is an heretic, but doth not command that he should be put to death, either by fire, or sword. And to the Corinths he saith: there must be Heresies, that those which are approved may be made manifest. But what will your holiness, most holy Lord, here say? Luke 9 when the Disciples would have brought down fire from Heaven to destroy a city, Christ restrained them; saying, you know not of what spirit ye are the children. The Son of man came not to destroy men's lives, but to save them: This is that which I have said, and now say again, Christ himself being my master [in it] that they, who persecute men with fire, are not children of the good spirit. Of what spirit then? even of the evil spirit, who was a murderer from the beginning.  
Christ would not compel men by force or fire, to the faith. He gave the sword of the spirit, that the children of his spirit should fight with that. But for this sword of the spirit (the word of God) the Pope with his Popelings have laid it up in bench-holes amongst worms and moths, and are become stout hunters, and nimrod's in the earth, who do whatsoever they please, in the Name of the old Caldean God, Ur, or Fire; that so Babylon the latter may in every thing resemble Babylon the former: this Babylon burned the forefathers of Christ; the other, burns his children. The same God of them both, Ur, or Fire, always burns and rageth.  
But even these men themselves in their most sacred Canons, prohibit arms unto Clergy men; and would have the Church to pray effectually for the preservation of the life of a Clergy man, when he is delivered to the secular Judicatory. But by such discourse as this, they do but make a mock of the death of innocent men. For in the mean time, the Pope, the Prince of the Clergy, with all the Kings, make most bloody and cruel wars: yea, what havoc and slaughters of men are there not made by his command? when doth he not call in to him the secular arm, so terrifying the world with both deaths? And yet the prime Clergy man himself doth not bear arms, whilst he prays devoutly for those that are to be slain, and is earnest, that they may be dispatched out of hand, and that they be narrowly searched after, and found out in every corner of the world. O Satan, Satan, Satan, woe unto thee with Pope and Papists, who so impudently disport yourselves with the most sad and serious affairs of the Church, and slay the souls of men with their bodies. 
b 
Haereticos comburi est contra voluntatem spiritus. Primum ab experientia totius Ecclesiae probo, quae ab initio sui usque huc nullum combussit haereticum, nec aliquando comburet. ●●itum autem esset, in tot seculis non esse aliquos combustos, si voluntas spiritus hoc voluisset. At dicent; Constantiae Johannes Huss & Hieronymus de Praga exusti sunt. Respondeo: Ego de haereticis loquor, Nam johannem Huss & Hieronymum, viros catholicos combusserent haeretici ipsi & Apostatae, & Antichristi Discipuli, ut ex superius dictis patet. Quorum exemplum & multi alii homicidae imitati in diversis locis sanctos Christi exusserunt, & occiderunt, inter quos Hieronymus Savanorola cum suis numerandus videtur.  
Secundo, ex Scriptura Esa 2. Conflabunt gladios suos in vomeres, & lanceas suas in falces. Ejusdem 11. Non occident, & non nocebunt in universo monte sancto meo. Et Christus Apostolis nihil prorsus armorum commisit, nec aliam poenam imposuit, quam ut haberetur pro ethnico, qui Ecclesiam non audiret, Matth. 18. Et Apostolis Tit. 3. Haereticum hominem vitari docet, non occidi jussit armis vel igne. Et ad Cor. dicit: Oportet Haereses esse, ut qui probati sunt, manifesti fiant. Sed quid hic dicet, Domine sanctissime. sanctitas vestra? Luc 9 ubi Discipuli volebant ignem de coelo deducere, & civitatem perdere, compescuit eos Christus, dicens: Nescitis cujus spiritus filii sitis? Non venit Filius hominis animas perdere, sed saluare. Hoc est, quod & ego dixi, & dico, Christo Magistro, eos qui igne persequntur homines, non esse beni spiritus filios: Cuius tunc? mali spiritus, qui erat homicida ab initio.  
Christus non voluit vi & igne cogere homines ad fidem Dedit ob id gladium spiritus, ut in hoc pugnarent qui sui spiritus filii sunt. At gladium spiritus, quod est verbum Dei, Dominus papa, cum suis Papastris, subter scamnum inter blattas & tineas posuerunt, & rursum facti sunt robusti venatores, & Nimrodi in terra, qui denuo in Deo Chaldaeorum, qui Ur seu ignis fuit, omnia quae volunt, faciunt, ne quid Babylon novissima discrepet a Babylone prisca: illa exussit Patres Christi, ista exurit filios Christi, & utriusque idem Deus, Ur semper urit & saevit.  
Sed ipsi quoque in suis sacerrimis Canonibus prohibent Clericis arma, & clericum fo●o seculari traditum volunt per Ecclesiam efficacibus precibus redimi a morte. Verum his verbis ludunt in mortibus innocentûm. Nam interim ●apa clericorum princeps, cum omnibus Regibus cruentissime belligeratur, Imo quae strages non illius imperio fiunt? Quando non invocat brachium seculare, & morte utraque terret mundum? Et tamen interim Clericus ipse primus non fert arma, dum efficaciter orat pro occidendis, dum instat, ne mors eorum differatur, ut in omni orbis angulo exquisitissime perquirantur. O Satan, o Satan, o Satan, Vae tibi cum Papa & Papistis, qui tam impudenter in rebus tam seriiis Ecclesiae luditis, & animae cum corporibus occiditis. Luther in Assert. omnium Articulorum per bullam Leonis Decimi damnatorum. Artic 33.   This pleaseth no good man in the true Church, (saith Augustine) that any man, though an heretic, should be put to death. 
a Nullis tamen bonis in Catholica hoc placet, si usque ad mortem in quemquam, licet haereticum, saeviatur. Aug. contra Crescon. Gram. l. 3. c. 50.  And elsewhere: love the men, and slay the errors be confident of the truth, without being cruel, 
b Diligi te homines: interficite errores: fine superhia de veritate praesumi●e, fine sae●itia pro veritate certate. Idem contra lit. Pe till. l. 1. c. 29.  In another place, answering a certain epistle of an heretic, he saith thus: Though the Lord by his servants is wont to overturn the kingdoms of error, yet he commands the men themselves, in as much as they are men, should be rather amended, then destroyed. And soon after: It was our part therefore to wish and make choice of the better means, that so we might have an access & way to your amendments; not by contention emulation, and persecutions; but by gentle consolations, by loving exhortations, by soft and calm disputations; as it is written, The servant of the Lord must not strive but be gentle unto all men, apt to teach patient; In meekness instructing those that are contrary minded, &c. And presently after: Let those deal cruelly with you, who know not with what labour truth in found & with what difficulty errors are declined. Let those be cruel towards you, who know not how rare and heroic a thing it is to overcome carnal phantasms or imaginations, with the serenity & clearness of a pious mind. Let those handle you with cruelty, who know not how difficult it is so to cure the eye of the inner man, that it may be able to behold the sun that was made for it: not that Sun, which you worship in an heavenly body, which glitters & shines in the fleshly eyes both of men and beasts: but the Sun, of whom it is written by the Prophet; The Sun of righteousness, is risen upon me, and of whom it is said in the Gospel: He was the true light, which lighteth every man that cometh into the world: Let those be cruel to you, who know not with what, and how many sighings and groanings, even a little knowledge of God is to be obtained. Lastly, let those be cruel to you, who themselves are deceived with no such error, as they find you for the present deceived with. 
c Quanquam enim Dominus per servos suos regna subverat erroris, ipses tamen homines, in quantum homines sunt, emendandos esse potius, quam perdendos jubet. Et mo● Nostrum enim fuit eligere et optare meliora, ut ad vestram correctionem aditum haberemus: non in contentione, & aemulatione, & persecutionibus, sed mansuere consolando, benevole hortando, leniter disputando: sicut: criptum est Servum autem domini non oportet litigare, sed mitem esse adomnes, docibilem, patientem, in modestia corripi entem diverso santientes. Et mox: Illi in vos saeviant qui nesciunt cum quo labore verum inveniatin, et quam difficile caveanter errores. Illi in vos saeviant, qui nosciunt quam tarum & orduum sit 〈◊〉 phantasmata piae mentis sere 〈…〉 superere. Illi in vos saeviant qui nesciunt cum quanta difricultate sanctur oculus 〈◊〉 hominis, ut possit intueri solam suum non ist●●, quem vos col●●s coelesti corpore, ocalis carnels & hominum, et pecorum, fulgentem atque radiantem: sed illum de quo Scriptum est per Prophetam. ●rtus est mihi Iustitiae Sol; et de quo dictum est in Evangel●●●: Erat lumen verum quod illuminat omnem hominem venientem in hunc mundum. Uli in vos saeviant, qui nesciunt quibus suspiriis et gemitibus fiat, ut ex quantulacunque parte intelligi possit Deus. I ostremo illi in vos saeviant, qui nullo tali errore decepti sunt, quali vos aeceptos vident. Idem contra Epistolam Fundamenti, non longé ab initio.   
And whereas it is commonly said, that Austin afterwards reversed his opinion concerning the unlawfulness of proceeding against erroneous Persons by outward violence (a fly which Mr. Edw. also catcheth at in his Antap. pag. 290. 291.) it is true, he was somewhat over-persuaded by others (as himself confesseth) this way: but that which befalls many wise men frequently, and in many cases, viz. to exchange, or make bargains to loss, might very possibly befall Austin himself once. We know Tertullian, a man of as great learning, as Austin, miscarried after the same manner, and that once and again, in points of great moment. And though Austin retracted his former opinion (in part) yet he never refuted, nor any man for him, nor is any man able to refute those grounds and reasons, upon which his former opinion was built (as they were briefly touched in the last recited testimony) in comparison of which (all reverence and terms of honour reserved to so incomparable a man) those, upon which he changed his opinion, in the judgement of any considering and disengaged man, will be found for weight and substance very inconsiderable.  
Moreover (saith Musculus) he that is a Christian, will attempt the correction or amendment of an heretic, with no other spirit, than the spirit of Christ, which is a spirit of love, gentleness, humility, and beneficence.— His heart especially is to be moved and drawn; which is sooner, and to better purpose done by services of love, and by a spirit of meekness, then by violence, or any clamorous disputation. 
d Deinde, correctionem Haeretici molitur Christianus, nullo alio quam Christi spiritu, qui spiritus dilectionis est, mansuetudinis, humilitatis, ac beneficentiae.— Movendum cum primis illius cor est: id quod benevolentiae officiis, ac spiritu mansuetudinis prius & utilius, quàm violentiâ vel verbosâ disputatione perficitur. Musc Loc. Com. Cap. de Haeresi.  And elsewhere: I (saith he) altogether, and without all dissembling confess myself to be in the number of those, whom it much displeaseth, that whereas errors should be slain, men are slain [in stead of them] 
a Omninò citrà dissimulationem inter eos me esse fatetor, quibus admodum displicet, quod ubi interficiendi sunt errores, interficiuntur homines Idem. ib.  The saying of Melancthon is sweet and pious. Whereas (saith he) the Devil being set on fire with the hatred of God, to put reproach and dishonour upon him, hath always, and still doth move light wits, to spread and scatter false opinions up and down, and it is much to be feared that in this utmost period of the old age of the world, there will be greater confusions of opinions then ever; we ought therefore to strive, or fight, both ways, viz. by prayer, and doctrine. 
b Cum autem Diabolus ardens odio Dei, vt cum contumeliá afficiat, semper impulerit, & impellat levia ingenia ad spargendas falsas opiniones, & in hac ultima Senecta mundi majores confusiones opinionum fore metuendum sit, utroque modo pugnandum est, videlicet precatione & doctrina. Pb. Melancth. in Ena●. Symb. Niceni.  To conclude (for testimonies) Calvin himself, who seems by his practice, to have sharpened first his own pen, and by both pen and practise to have sharpened the pens of all those Protestant writers, who since his days have handled the subject, we all this while speak of, more roughly: seems notwithstanding, now and then, the truth rejoicing against his judgement, to pull down, what elsewhere he builds up, in this kind, and to acknowledge a nonnecessity, of proceeding against heretics or erroneous persons in a way of outward violence or compulsion, if other means more proper for their suppression, were effectually advanced. Therefore (saith he) as by the rising of the sun, the darkness is put to flight, and the true and distinct shape or face of all things appeareth: So when God appeareth, or riseth up in the world by the Doctrine of his word, all the impostures whatsoever of Satan must of necessity flee far away. 
c Sicut ergo folis exortu fugantur tenebrae, & apparet distincta rerum omnium facies: Sic etiam ubi Deus emergit per sui verbi Doctrinam, necesse est procul faccessere omnes Satanae imposturas. calv. in Zach. 13. 1.  If errors and Heresies, which are the first born of Satan's impostures, must of necessity avaunt far away, when God ariseth in the world in the Doctrine of his word; certainly if this word be but effectually preached, there will be no necessity of driving them away by fire and sword: except we mean thus to pursue them, after they are departed far away from us, as indeed the Papists many times do; who use to destroy the lives of those, that recant and abjure their errors, (as they call error) as well as theirs, who persist obstinate. So that it is neither agreeable to the scope of the place, nor mind of the Scripture elsewhere, nor to the sense of many Orthodox Interpreters upon the place, nor to the judgement of the chief Modern Writers of the Protestant party otherwise, to understand the phrase of thrusting through (in the Scripture in hand) literally, or of thrusting through with sword, spear, or the like, unto death; especially with relation to the Churches of the Gentiles under the Gospel. And though some of our Protestant Expositors seem to carry it in such a sense; yet the great cry of this interpretation, is heard out of the midst of Rome; Jesuits and others, the children of that mother, thirsting after the blood of the Saints, being with open mouth the great abettors and proclaimers of it. But,  
9 Whereas the Latin translation reads, transfigent eum, and our English, they shall thrust him through, the Septuagint readeth, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. they shall jointly tread upon him, or kick him with their feet; which imports only a disgraceful, or disrespectful carriage towards him. But,  
10. (And lastly) If there be yet any place left for a further conjecture upon a difficult and obscure place; (for peremptoriness and magistrality, become difficulties no otherwise, than a full career the deepest ways:) it may I conceive relate (in the direct, and full import of it) to those times of refreshing, which shall come from the presence of the Lord, and of the restitution of all things, viz. to the Jewish Church and Nation; whereof Peter speaks and prophecies, Act. 3. 19 21. and our Saviour himself, Mat. 23. 39 For I say unto you, ye shall not see me henceforth, till ye say, Blessed be he that cometh in the Name of the Lord: and the Apostle Paul, Rom. 11. 26. And so all Israel shall be saved: and the Prophet jeremy (before them all) But this shall be the Covenant that I will make with the house of Israel: After those days (saith the Lord) I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me from the least of them, unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more, Ier. 31. 33, 34. These, with many more passages of like tendency and import in the Scriptures, plainly show, that God hath yet amongst the sealed treasures of his counsels and decrees, precious thoughts towards his ancient people, the nation of the Jews; purposing in his time to build them up again into a Church of far more Inward grace and holiness; into a nation, of far more outward beauty, strength, and glory, than ever was their portion since they first became a Church or nation, unto this day, either in the one kind, or in the other. Now than I conceive, that the intent and scope, of the Prophet Zacharie, in the first part of his 13. Chapter, to the end of ver. 6. was to encourage and raise the faint spirits of that small remnant of his nation to whom he was sent by God with the message of this prophecy, by representing unto them, how glorious a Church and nation God intended to make of them and their posterity in time; and what a spirit, and rich anointing of zeal and holiness, and knowledge and purity of Religion, should be found upon them in that day; insomuch that no touch or tincture of idolatry, no mixture of error or false doctrine, should deface their beauty, or stain the brightness of their glory: yea, and that their zeal towards God, his Law and truth should be so exceeding fervent and strong, that it shall command and subdue under it, all carnal, yea or natural affections, dispositions, and desires, all other ends, purposes and intentions whatsoever.  
By the way this interpretation doth neither suppose or imply either that there will be any son, or child, that shall then prophecy lies amongst them; or that parents whether Fathers or mothers, should or would slay them, or thrust them through, in case they did; but such expressions as these are figurative (as we lately heard from Mr. Deodate, and our English Annotations upon the Bible) taken from what was commanded against false Prophets, Deut. 13. that is, they only note or express, such a degree, measure, or intenseness of zeal to the truth and purity of Religion, which God in his Law commanded to be expressed by natural parents, against their children, and by others against persons in nearest and dearest relation to them, in the case of seducement to idolatry. Now as the same degree, either of love, or hatred, doth not necessarily import a specifical indentity or sameness of expression, but a generical only, viz. by way of equipollency, or equivalency, yea and this only, when there is occasion or opportunity: in like manner it is no ways necessary, that they who are as zealous for the truth and Law of God, as those Parents were, who in vindication thereof did lay violent hands upon their own natural children, should act or express this their zeal, with the self same kind of expression (I mean, should slay their children also) there being several other ways and kinds of expression, by which the greatest zeal for the Truth and purity of Religion whereof the nature of man is capable, may be proportionably declared and expressed, upon occasion.  
But for the interpretation of the place in hand, last mentioned and explained, there are these reasons, abundantly sufficient (as I conceive) to carry it.  
First, there is scarce any figure, or propriety of speech more frequent in the Scripture, then to express a proper and particular sense by words importing another sense equivalent to it. Thus God promiseth victories, and deliverances to his people, by saying, (Psal. 68 22.) I will bring again from Bashan; I will bring my people again from the depths of the Sea; meaning, that, as he had delivered their fore fathers from Og, king of Bashan, and given them victory in battle against him; and had brought them out of the Red sea, so delivering them from Pharaoh, who pursued them; so he would for the future deliver them from other their enemies, and give them victory and success against them. 
a Sensus est: sicut majores vestros liberavi ab Ogo, cisque victorian contra illum dedi: item sicut eos eduxi, é mari rubro, eosque liberavi à persequente Pharaone, eisque victoriam contrá illum dedi: ita etiam in posterum vos liberabo ab inimicis vestris, victoriamq: vobis contra illos dabo. Piscator in Psal. 68 23.  Thus he threateneth them with bondage and captivity, by telling them, that they shall return to Egypt (Hos. 8. 13.) Now will he remember their iniquity (saith the Prophet) & visit their sins: they shall return to Egypt. In this figure, or phrase of speech (to forbear further instances) the Apostle Paul affirmeth, that, if any provide not for his own, especially for those of his own house, he hath denied the faith: 
b 1 Tim. 5. 8.  his meaning is not, that by such a neglective and ungracious course, he doth properly, or formally deny, or disclaim Christian Religion; but, that he doth that, which is tantamount, or equivalent to such a denial, in respect of the prejudice which is thereby like to accrue unto Religion.  
Secondly, it is a common observation among Writers, that the holy Ghost takes a delight to make the New Testament and the Old, as it were intercommoners in language, and phrase of speech; i. to express matters proper to the one, by words and phrases, which in propriety and strictness of sense, signify things appropriate to the other. 
c Quibus si quis explicationis uberioris gratiâ, id quoque velit subjicere, quod Propheta de tempore Novi Testamenti loquens ad populum sub veteri, accommodet se ad eorum captum loquendi formulis, et tum notis utens quidem, sed longé aliter intelligens, respiciat ad legem Ceremonialem, quae extat, Deut. 13. 5. non improbabiliter hoc fieri posse colligimus. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Zach. 13. 3.  Thus Malachi, prophesying of the worship of God under the New Testament, expresseth it thus: My name shall be great among the Gentiles, and incense shall be offered unto my Name, and a pure offering, Mal. 1. 11. And after, cap. 3. 3. he prophesieth of the ministers of the Gospel, under the names of, the sons of Levi: And cap. 4. 5. of John Baptist under the Name of Elijah the Prophet. But as none of these expressions, are in their literal, proper and grammatical significations appliable to the times of the New Testament; no neither is it necessary, no nor so much as probable in the least degree, that the Old Testament, or Lawphrase of Parents thrusting through their children for prophesying lies, wherein our prophet expresseth and foreshoweth the great zeal for Truth and purity of Religion which should be found in men, under the Gospel, should be understood in the letter, or in the formal sense or signification of the words.  
Thirdly, the context itself, and the series thereof, plainly show, that the passage and prophecy in hand particularly relateth to these times specified, viz. wherein the receiving again of the Jewish Nation by God, shall be as life from the dead, 
d Rom. 11. 15.  unto the world, and their Church and State restored to seven times more than their ancient beauty and glory. For ver. 10. 11. & 12. of the preceding Chapter, the Prophet clearly describes that great and general conversion of this people unto to God, partly by the causes or means of it, partly by the consequents or effects of it. And I will pour upon the house of David, and the inhabitants of Jerusalem, the spirit of grace and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born. In that day there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. And the land shall mourn, every family apart, the family of the house of David apart, and their wives apart: the family of the house of Nathan apart, and their wives apart: the family of the house of Levi apart, and their wives apart: the family of Shimei apart, and their wives apart. And all the families that remain, (viz. all besides these) every family apart, and their wives apart. First, evident it is, that the tenor of the things here spoken, carries the scope and intent of the passage directly upon the nation and people of the Jews, and doth not suffer it to be understood of any other. This needs no other proof; except (haply) a second and more serious perusal of the words. Secondly, as evident it is, that it relates, not to a remnant, or lesser part, but to the generality, or body of this Nation. And the land shall mourn (saith the Prophet) every family apart, &c. (And again: And all the families that remain, &c. Thirdly, and lastly, the expression, and they shall look upon me whom they have pierced, plainly implies, that this Nation shall see and behold Christ, viz. when upon their Repentance (implied, by the spirit of grace, and supplications poured out upon them) he shall appear or come unto them, to raise up the tabernacle of David, which had been a long time fallen, and to build them up, both Church and State, in excellency of beauty, strength and glory; according to the express tenor of that grand motive, by which Peter inviteth them to Repentance, Act. 3. 19, 20. 21. Repent ye therefore, and be converted, that your sins may be blotted out [{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}]. i. not, when, as our Translation hath it) but, that, or to the intent that, times of refreshing may come (not, shall come, as our English Translation again misreadeth it) from the [face, or] presence of the Lord. And that he may [not, and he shall, as our English yet again mistranslateth, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}] send Jesus Christ, which before was preached unto you, whom the heavens must receive, until the times of restitution of all things, which God hath spoken by the mouth of all his holy Prophets since the world began. So that the Repentance and conversion of this people unto God, when, or how soon soever it shall take place, shall be immediately, or soon after, rewarded by him, with the sending of his Son Jesus Christ, their long expected Messiah unto them, 
* It is the opinion of some of the Rabbins, that their Messiah was indeed born (according to the Scriptures) before the destruction of the second Temple: and withal, that for their sins, he hideth himself for a time in the Sea, and other desert places, until they be worthy of his coming Rab. ●osue. Ben. Levi. in Taim. Tract. Sanedr cap. Helec. And the Jews have a proverbial saying amongst them: that the days of Hezebias have swallowed up the days of the Messiah.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, i. (as the word properly imports) to restore, or, reconstitute all things, [viz. in their Church and State] as they were before, yet not formally, but eminently, and with abundance of superadded glory. Upon this sight, or beholding of him (viz, as coming or come unto them with this abundance of grace, and love, and mercy, who had for so many ages together so injuriously and despitefully entreated him) shall ensue and follow, that most solemn, affectionate and unparalled mourning, viz for their strange, inveterate, and long continued unkindness, and hatred towards him, which our Prophet describes, in the latter end of the transcribed passage (which also is elsewhere foreshowed in Scripture upon the same occasion) 
a Revel. 1. 7. Mat. 24 30.  Now having thus foretold the general conversion of this Nation unto God, towards the end of cap. 12. he goeth on in the beginning of this chapter, and declareth, how happy, holy, and glorious the State and condition of this Church shall be, upon, and after this their conversion; and amongst other spiritual privileges, wherewith it should be invested, enriched, and adorned (mentioned, ver. 1. & 2.) he shows that the zeal of this Church, and people, for the truth and purity of Religion, shall be signal, eminent, so as to reign over all inferior ends, counsels, inclinations, and desires in men; yea over all, even the nearest and dearest natural relations themselves, which are the hardest to be commanded, or brought into subjection.  
Fourthly, It nowhere appeareth, either by the Scriptures, or by any History of credit, nor is it in itself a thing any ways probable, or worthy belief, that ever the nation of the Jews (I mean, the main body, or generality of them) were ever so zealously affected to the truth and purity of Religion, since the time when this prophecy was uttered, as the tenor and import hereof seems to bear and require. Nay, since the promulgation of the Gospel in the world (which is the time contested for by many, as wherein the said prophecy, was to take place and be fulfilled) the generality of this Nation hath been so far from any zeal for the Truth, that they have been as violent and desperate opposers of it, as any other Nation, or generation of men in the world. Therefore (doubtless) the days appointed for the accomplishment of the prophecy in hand, are not yet come.  
Fiftly, several other of the Prophets of God are wont in their writings, upon the like occasion, viz. for the encouragement of the Church and People of God in their days being under any affliction or discouragement, yea, and otherwise, to remind them of the said Jubilean times, which God hath in store amongst his treasures, for them and their posterities, and will bring forth and give into their bosoms in his appointed season. See Esa. 11. & 35. Chapters throughout. And again, Isa. 65. 17, 18. and to the end. And yet again, Isa. 66. 20. to the end. See also Jer. 31. 31, 32. and to the end of the Chapter. Other places of like import, as very obvious, and frequent both in these and other Prophets: Yea, I conceive, that there is scarce any one of all the Prophets, (if any) but in some place or other, casts an eye (at least) upon those times and days we speak of, though in some of them it be hard to discern where. The ground of my conception in this, is, that of Peter formerly touched, where speaking of the times of a Restitution of all things [to the Jewish nation, as was said] he adds which God hath spoken of by the mouth of all his Prophets, since the world began.  
Sixthly and lastly, it seems by a brief touch which I find in Grotius Commentaries upon the Scripture in debate, that the Exposition last propounded and hitherto argued for, was indeed the sense of the ancient Rabbins, and Jews themselves, how weak and inconsiderable soever it seems unto this Author: For having delivered his own sense upon the words, as was formerly represented, he closeth thus, Haec et alia quaedam stultè Rabbini referunt ad tempus post Resurrectionem. 1. These and some other things the Rabbins fondly refer and apply to the time after the Resurrection. What they may further mean by the Resurrection, I am not able to say: but doubtless they include herein, or presuppose that happy and blessed estate of their nation, which Peter calls (as we have heard) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the restitution of all things, and which hath been their earnest and constant expectation for many generations, and is not let fall by them to this day.  
By that which hath been taken into consideration in this discourse, to discover the mind of God in the Scripture first proposed, it fully appears, that there is but a very slender appearance in it of any ground, (if any at all) whereon to build the lawfulness of any compulsory proceedings by way of civil penalty, whether death, or other, against Persons deemed erroneous, in these times of the Gospel. This trumpet gives no distinct sound at all to prepare any man to that battle. But when men delight in war, the whistling of the wind will serve for a signal, It is the observation of an English Divine, that the Papists, where ever they meet with the word, fire, in the Scriptures, they find a proof for purgatory, A deceived heart (saith the Prophet Esay, concerning the Idolater) hath turned him aside, that he cannot deliver his soul: 
a Isa. 44. 20.  When men please themselves, and gratify their affections with the belief of any conclusion, before they have seriously and impartially debated the truth of it: the shadows of the mountains will seem men unto them, for the guard and support of it: and on the contrary, the strongest men will seem but as the shadows of mountains unto them, for the eviction and dethroning of it.  
FINIS.