A post-script, or appendix to a treatise lately published by authority, intituled, Hagio-Mastix, or the scourge of the saints displaid in his colours of ignorance and blood. Being an explication of the third verse of the thirteenth chapter of the prophecie of Zacharie; (the tenour whereof is this: and it shall come to passe, that when any shall yet prophecie, 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 prophecieth.) According to the analogie of the Sriptures [sic], the scope and exigency of the context, and the sence of the best expositors upon the place. / By John Goodwin a servant of God and men, in the Gospel of Jesus Christ.
Hagiomastix. Appendix
Goodwin, John, 1594?-1665.
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A post-script, or appendix to a treatise lately published by authority, intituled, Hagio-Mastix, or the scourge of the saints displaid in his colours of ignorance and blood. Being an explication of the third verse of the thirteenth chapter of the prophecie of Zacharie; (the tenour whereof is this: and it shall come to passe, that when any shall yet prophecie, 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 prophecieth.) According to the analogie of the Sriptures [sic], the scope and exigency of the context, and the sence of the best expositors upon the place. / By John Goodwin a servant of God and men, in the Gospel of Jesus Christ.
Hagiomastix. Appendix
Goodwin, John, 1594?-1665.
[10], 28, [2] p.
Printed for H: Overton, and are to be sold at his shop in Popes-head Ally.,
London, :
[1647]
The preface is dated: March 2. 1646.
In the title, the words "the tenour whereof .. when he prophecieth." are enclosed in square brackets.
The final leaf is blank.
Annotation on Thomason copy: "Aprill 2d 1647".
Reproduction of the original in the British Library.
eng
Bible. -- O.T. -- Zechariah XIII, 3 -- Commentaries.
Religious tolerance -- England -- Early works to 1800.
A85411 R201432 (Thomason E383_10). civilwar no A post-script, or appendix to a treatise lately published by authority, intituled, Hagio-Mastix, or the scourge of the saints displaid in hi Goodwin, John 1647 16270 20 45 0 0 0 0 40 D The rate of 40 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words.
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A
Post-script
,
or
Appendix
TO
A
TREATISE
Lately
published
by
Authority
,
Intituled
,
HAGIO-MASTIX
,
OR
,
The
Scourge
of
the
Saints
displaid
in
his
colours
of
Ignorance
and
Blood
.
Being
an
Explication
of
the
third
verse
of
the
thirteenth
Chapter
of
the
Prophecie
of
Zacharie
;
[
the
tenour
whereof
is
this
:
And
it
shall
come
to
passe
,
that
when
any
shall
yet
prophecie
,
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
prophecieth
.
]
According
to
the
analogie
of
the
Sriptures
,
the
scope
and
exigency
of
the
context
,
and
the
sence
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
onely
whereof
they
are
altogether
innocent
and
free
,
but
which
are
most
contrary
to
their
choicest
vertues
,
and
to
the
tenour
of
such
practises
,
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
chastitie
of
others
.
a
Moses
,
who
was
meek
above
all
the
men
on
earth
,
b
was
yet
charged
to
take
too
much
upon
him
,
and
to
lift
up
himself
,
above
the
congregation
of
the
Lord
.
c
The
Prophet
Elijah
,
who
was
indeed
the
chariot
and
horsemen
of
Israel
,
d
i.
a
speciall
means
,
and
noble
instrument
of
the
safety
of
Israel
,
was
neverthelesse
arrested
by
Ahab
,
as
he
(
that
is
,
as
the
onely
man
)
that
troubled
Israel
.
e
To
passe
by
(
for
the
present
)
many
more
instances
of
like
consideration
;
the
Lord
Christ
himself
was
represented
,
and
accused
as
an
enemy
unto
Caesar
,
f
who
yet
was
Caesars
best
friend
,
being
he
,
by
whom
Kings
reign
,
and
Princes
rule
.
g
For
my self
,
I
know
my self
to
be
compassed
about
with
as
many
infirmities
,
as
the
weakest
of
men
,
and
my
great
unworthinesse
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
nakednesse
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
brest-plate
of
righteousnesse
is
,
and
hath
been
most
firme
,
and
of
best
proof
.
It
is
too
much
for
me
to
say
of
my self
,
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
faithfull
,
as
laborious
an
Assertor
thereof
,
as
any
of
those
,
who
think
themselves
more
worthy
of
the
crown
.
All
that
I
shall
say
of
my self
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
blesse
me
,
it
is
,
because
I
have
cloathed
them
with
strength
and
confidence
of
the
royall
parentage
and
descent
of
the
Scriptures
,
and
subdued
their
fears
and
jealousies
of
any
subornation
(
in
that
kinde
)
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
onely
to
vulgar
cognizance
,
but
to
Authority
it self
,
as
an
enemy
unto
,
and
opposer
of
the
heavenly
Originall
of
the
Scriptures
,
by
some
,
who
out
of
zeal
to
God
(
for
so
they
glosse
the
practise
)
neglect
their
own
Trades
and
Imployments
,
to
follow
Satans
,
in
accusing
the
Brethren
,
h
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
mistresse
,
yet
the
true
reason
and
ground
of
his
accusation
(
as
the
Scripture
informeth
us
)
was
,
not
his
enmity
,
but
his
faithfulnesse
,
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
reall
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
unworthinesse
in
those
practises
and
proceedings
against
the
Saints
,
wherein
these
men
with
their
fellows
,
were
,
to
the
reproach
,
not
of
Christian
Religion
onely
,
but
of
humanity
it self
,
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
Mistresse
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
Presbyterie
,
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
royall
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
then
mine
,
a
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
Presbyterie
,
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
Presbyterie
,
point
,
like
East
and
West
,
one
diametrally
opposite
to
the
other
,
Ergo
,
therefore
my
saying
,
that
it
is
no
foundation
of
Christian
Religion
,
to
beleeve
that
the
English
Scriptures
are
the
word
of
God
,
is
a
deniall
of
the
Divine
Authority
of
the
Scriptures
simply
,
though
another
mans
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
losse
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
beleeve
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
livelyhood
of
my self
,
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
reall
Reformation
(
.i.
For
my
conscientious
and
faithfull
observance
of
the
solemn
Covenant
,
after
by
publique
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
beleeve
them
to
be
the
word
of
God
,
I
would
beleeve
them
as
prudently
,
as
many
others
do
:
I
would
so
beleeve
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
my self
,
as
now
I
do
,
to
the
clamorous
,
and
stingling
tongues
of
an
ill
imployed
,
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
,
*
but
such
onely
which
should
be
welcome
to
,
and
judged
worthy
to
be
sold
,
at
the
signe
of
the
Bible
it self
.
For
I
confesse
,
that
I
am
neither
Stoick
,
nor
Cynick
:
I
had
rather
abound
,
then
be
in
want
:
I
had
rather
have
the
good
wills
,
and
the
good
words
of
my
generation
,
then
their
bad
;
and
that
the
greatnesse
of
this
world
should
rather
smile
,
then
frown
,
upon
me
.
And
for
the
acquirement
and
injoyment
of
my
desires
in
all
these
I
conceive
I
had
as
fair
and
large
opportunities
,
as
others
of
my
Brethren
in
the
Ministery
,
and
had
a
price
in
my
hand
,
as
sufficient
(
I
make
no
question
)
for
the
purchase
,
as
many
of
those
,
who
have
bought
,
possesse
,
and
injoy
:
whose
felicity
or
advancement
by
their
purchase
,
I
(
God
is
my
witnesse
)
no
waies
emulate
or
envy
.
For
I
judge
it
(
in
many
cases
)
best
for
the
peace
,
and
accomodation
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
injoyment
of
my
desires
in
this
kinde
,
was
nothing
else
,
but
my
believing
the
Scriptures
to
be
the
word
of
God
:
this
principle
within
me
,
was
(
I
confesse
)
too
stiffe
and
stately
to
bow
down
at
the
feet
of
worldly
accomodations
,
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
irrationall
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
crosse
ceased
.
a
And
certainly
,
reasonable
and
considering
men
being
Judges
,
my
accusation
of
denying
the
divine
Authority
of
the
Scriptures
,
is
every
whit
as
senselesse
and
importune
,
when
as
I
suffer
,
and
have
suffered
every
waies
,
in
my
credit
,
name
,
friends
,
estate
,
ease
,
yea
,
and
expose
my self
daily
to
further
sufferings
,
onely
for
believing
,
and
acting
this
my
belief
of
,
their
Authority
.
My
belief
in
this
kinde
,
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
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
contemptiblenesse
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
For
I
am
resolved
(
God
assisting
)
not
to
be
ashamed
of
any
of
Christs
words
,
c
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
it self
,
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
If
I
shall
miscarry
or
fall
,
in
any
of
my
standings
up
for
the
Truth
,
the
inconvenience
or
losse
,
is
already
cast
up
by
Luthers
Arithmetique
;
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
ingaged
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
perswade
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
prophecie
,
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
wayes
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
*
(
for
so
indeed
they
are
called
in
the
dialect
of
the
world
,
the
language
which
this
man
speaketh
)
the
God
of
Recompences
a
will
provide
a
scourge
for
him
,
and
that
of
Scorpions
,
in
due
time
,
(
unlesse
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
my self
against
the
pretended
crime
of
denying
the
Divine
Authority
of
the
Scriptures
,
have
directed
thee
to
such
passages
in
that
discourse
it self
,
which
is
constrained
to
bear
the
crosse
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
Iesus
Christ
.
So
again
to
page
36.
where
I
expresse
my self
thus
.
And
though
for
my self
,
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
plainesse
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
,
then
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
professe
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
sencelesly
perverted
,
and
mis-used
passage
,
wherein
my
Informers
would
fain
perswade
the
world
,
that
they
see
me
under
a
deniall
of
the
Divine
Authority
of
the
Scriptures
,
with
my
pen
.
Miserable
mend
who
know
not
how
to
refrain
from
making
themselves
more
miserable
,
then
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
Originall
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
shew
)
hold
and
affirm
it
undemonstrable
upon
such
terms
,
by
all
arguments
and
reasons
whatsoever
,
excepting
onely
the
immediate
illumination
or
revelation
of
the
Spirit
of
God
.
But
I
remember
that
he
that
glorified
God
more
then
all
the
world
besides
,
was
notwithstanding
again
and
again
charged
with
blasphemy
,
a
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
unrighteousnesse
of
condemning
the
innocent
,
as
were
to
be
found
among
all
the
living
;
yea
,
this
great
,
and
blessed
factour
for
God
,
and
his
glory
,
and
for
the
salvation
of
the
world
,
was
at
last
notwithstanding
all
his
faithfulnesse
unto
both
worlds
,
sentenced
even
by
such
men
as
I
spake
of
,
worthy
of
death
,
as
a
blasphemer
.
b
Reader
,
I
cannot
but
comfort
my self
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
Studie
in
Colemanstreet
,
March
2.
1646.
Thine
,
and
all
mens
,
in
the
service
of
the
Lord
Jesus
Christ
:
John
Goodwin
.
ZACH.
13.
3.
And
it
shall
come
to
passe
,
that
when
any
shall
yet
prophecie
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
prophecieth
.
BEcause
there
are
some
amongst
us
,
who
look
upon
this
passage
of
Scripture
,
as
undoubtedly
comporting
with
such
a
practise
,
which
(
it
seems
)
too
much
comports
with
their
desires
,
I
mean
,
the
inflicting
of
civill
punishments
by
the
Magistrate
,
upon
spirituall
Delinquents
(
persons
uttering
,
or
teaching
erroneous
doctrines
in
Religion
)
and
having
had
no
occasion
ministred
,
to
argue
this
,
as
I
had
for
severall
others
,
in
my
late
Treatise
,
intituled
,
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
minde
of
the
one
in
it
,
for
the
accomodation
,
and
benefit
of
the
other
;
partly
in
rectifying
the
judgements
and
practise
of
some
,
partly
in
preserving
others
from
undue
sufferings
.
We
shall
steer
our
inquiry
by
the
compasse
,
partly
of
the
sence
&
minde
of
the
holy
Ghost
in
other
Scriptures
;
partly
of
the
coherence
and
scope
of
the
context
;
partly
,
of
the
sence
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
interposall
of
the
civill
Sword
,
for
the
suppression
or
punishment
of
errour
,
or
Heresies
under
the
Gospel
(
least
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
prophecie
lies
in
the
name
of
the
Lord
,
respecteth
onely
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
onely
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
uncleannesse
,
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
daies
of
his
flesh
,
either
by
preaching
the
word
of
the
Kingdom
,
or
confirming
it
mith
miracles
,
but
onely
unto
the
Jews
:
in
which
respect
the
Apostle
calleth
him
a
minister
of
the
circumcision
a
meaning
the
Jews
.
Now
as
our
Saviour
professing
,
that
he
was
not
sent
,
but
to
the
lost
sheep
of
the
house
of
Israel
,
speaketh
,
onely
and
determinately
of
the
Jews
,
not
including
the
Gentiles
in
the
expression
;
in
like
manner
,
when
the
Holy
Ghost
speaking
and
prophecying
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
minde
the
Gentiles
,
but
the
Jews
onely
.
Especially
considering
,
that
this
prophecie
of
the
Messiah
,
and
the
blessing
he
should
bring
with
him
,
was
not
simply
directed
unto
the
Jews
,
and
unto
them
onely
,
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
incouragement
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
incouragement
by
a
message
from
himself
by
his
Prophets
,
he
is
not
wont
to
speak
of
the
calling
of
the
Gentiles
,
or
of
making
these
equall
,
or
superiour
,
in
holy
priviledges
,
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
jealousie
,
with
that
which
is
not
God
;
they
have
provoked
me
to
anger
with
their
vanities
:
and
I
will
move
them
to
jealousie
with
those
,
which
are
not
a
people
,
I
will
provoke
them
to
anger
with
a
foolish
nation
.
b
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
passe
out
of
the
land
(
ver.
2
)
clearly
shew
,
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
,
alwaies
in
such
constructions
as
this
(
viz.
where
no
particular
countrey
,
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
onely
the
present
context
(
I
mean
the
passages
near
adjoyning
both
before
and
behinde
,
to
the
Scripture
in
hand
,
and
consequently
,
this
Scripture
it self
)
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
prophanations
of
Antiochus
,
and
ended
with
the
siege
and
destruction
of
the
City
and
Temple
it self
of
Jerusalem
,
which
they
conceive
(
and
that
truly
)
to
be
predicted
,
and
described
in
the
following
chapter
,
a
wherewith
this
prophecie
ends
.
So
that
according
to
this
calculation
of
the
passage
in
hand
,
there
is
nothing
at
all
herein
prophecied
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
Mosaicall
politie
and
Occonomie
of
that
Church
and
State
fully
expired
,
and
gave
up
the
Ghost
.
Now
the
practise
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
Prophecie
in
case
it
be
to
be
literally
understood
)
being
a
branch
of
that
politie
,
and
enjoyned
,
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
Prophecie
reacheth
not
beyond
the
said
terme
of
the
expiration
of
the
Mosaicall
Law
.
If
it
be
objected
and
said
;
yea
,
but
if
this
be
foretold
by
God
,
in
the
nature
of
a
speciall
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
Civill
(
Magistrates
I
mean
)
but
even
naturall
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
lesse
that
of
duty
they
ought
,
to
expresse
or
act
their
zeal
after
the
same
manner
,
or
with
the
self
same
kinde
of
expression
.
It
was
lawfull
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
lawfull
for
them
to
expresse
their
zeal
by
calling
for
fire
from
heaven
to
consume
them
,
b
as
it
was
for
him
.
So
it
is
not
onely
as
lawfull
,
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
lawfull
for
them
,
either
to
thrust
adulterers
or
adulteresses
thorow
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
lawfull
,
yea
,
and
a
matter
of
duty
lying
as
much
upon
Parents
,
whether
naturall
or
civill
,
now
,
to
proceed
with
the
same
measure
and
strength
of
zeal
,
against
their
respective
children
,
in
cases
of
those
sinfull
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
withall
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
preceeding
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
yet
this
zeal
of
theirs
not
being
according
to
knowledge
.
1.
Not
being
exercised
or
acted
according
to
the
will
and
minde
of
God
revealed
in
the
Scriptures
in
that
behalf
,
but
according
to
their
own
erroneous
sense
&
misapprehensions
herein
,
sinned
greatly
,
even
to
the
losse
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
kinde
are
very
incident
to
persons
of
zealous
affections
and
desires
for
Gods
glory
,
appears
by
the
character
of
those
times
,
wherein
,
as
our
Saviour
informes
his
Disciples
,
whosoever
killeth
them
,
will
think
that
he
doth
God
service
.
b
Whosoever
killeth
them
,
will
thinke
,
&c.
This
note
of
universality
,
whosoever
,
imports
,
that
there
would
not
be
onely
one
,
or
two
,
or
some
lesse
considerable
numbers
of
men
,
that
would
stumble
at
the
stone
here
spoken
of
,
but
that
this
would
be
a
common
or
generall
practise
,
countenanced
and
allowed
,
if
not
enacted
,
by
the
Authority
of
States
and
Kingdoms
.
The
obnoxiousnesse
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
,
whilest
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
yea
,
and
verily
thought
that
he
did
God
service
in
so
doing
.
*
But
2.
Even
those
Expositors
,
who
understand
the
expression
of
thrusting
thorow
(
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
it selfe
doth
not
inforce
this
,
as
we
shall
shew
presently
)
yet
do
not
allow
such
proceedings
as
this
in
Parents
against
their
children
,
upon
every
false
Doctrine
or
errour
taught
,
or
published
by
them
b
nor
do
their
hearts
or
learning
here
serve
them
to
undertake
the
arbitration
,
between
the
severall
kindes
of
false
Doctrines
and
errours
;
so
as
to
sanctifie
such
and
such
for
the
sword
,
and
to
shew
mercy
unto
others
.
And
whosoever
will
now
undertake
it
,
had
need
have
a
speciall
Commission
for
it
under
the
broad
Seal
of
Heaven
,
Therefore
such
Parents
,
who
shall
thrust
their
children
thorow
,
or
slay
(
yea
,
or
punish
)
them
for
any
false
Doctrine
or
error
whatsoever
,
had
need
have
a
better
,
I
mean
,
a
more
particular
and
speciall
warrant
for
their
practise
,
then
this
Scripture
:
So
that
,
3.
If
the
said
expression
of
thrusting
thorow
,
be
to
be
taken
literally
,
viz.
either
for
slaying
with
death
,
or
punishing
otherwise
(
with
any
civill
punishment
)
the
particular
delinquency
or
offence
,
against
which
such
a
proceeding
is
to
take
place
,
must
be
inquired
after
,
and
found
out
,
onely
by
consultation
had
with
the
tenour
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
Heretick
,
or
erroneous
person
(
especially
as
men
now
count
Heresie
and
errour
)
but
determinately
,
and
onely
such
a
false
Prophet
,
who
endeavoured
to
perswade
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
(
as
was
sufficiently
proved
in
the
fore mentioned
Treatise
,
Sect.
41.
)
So
that
howsoever
,
by
the
joynt
consent
of
Interpreters
upon
the
place
in
hand
,
thrusting
thorow
(
in
the
literall
or
proper
import
of
the
word
,
whether
high
,
or
low
,
)
was
never
allowable
by
God
in
the
Old
Testament
(
much
lesse
is
it
in
the
new
)
for
any
other
kinde
of
false
Prophecying
or
teaching
,
but
that
onely
whose
express
bent
and
tendencie
was
,
to
draw
off
people
from
the
worship
and
service
of
the
true
God
,
and
to
allure
them
to
the
worship
of
some
Idoll
,
or
false
God
,
yea
,
and
this
by
asserting
some
speciall
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
Originall
word
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
transfodit
,
seu
transfixit
,
doth
not
always
signifie
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
cites
,
Jer.
37.
10.
for
this
signification
:
yea
,
and
further
affirms
,
that
if
men
will
needs
understand
the
expression
of
thrusting
thorow
(
ver.
3.
)
literally
and
properly
,
they
must
of
necessity
,
considering
and
comparing
herewith
what
follows
in
the
sixt
verse
,
understand
it
,
in
such
a
sence
.
From
whence
also
he
infers
,
that
the
punishment
of
thrusting
thorow
here
spoken
of
,
if
taken
properly
,
cannot
be
meant
of
any
punishment
to
be
inflicted
by
the
Civill
Magistrate
,
but
by
the
naturall
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
The
tenour
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
sence
upon
the
place
,
viz.
that
Friends
of
neerest
relation
,
even
naturall
Parents
themselves
,
shall
so
far
subject
their
most
dear
and
tender
affections
,
and
ingagements
otherwise
,
to
their
zeal
for
the
truth
and
puritie
of
Religion
,
that
when
any
,
even
of
those
that
are
neerest
and
dearest
unto
them
,
through
the
allurement
of
that
unclean
spirit
(
spoken
of
v.
2.
)
shall
prophecy
,
they
shall
[
or
will
]
endeavour
to
take
him
off
,
and
deter
him
from
such
a
practise
,
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
falshood
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
thorow
when
he
prophecieth
.
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
thorow
.
To
which
purpose
that
of
Solomon
,
Prov.
12.
18.
may
well
be
alleadged
.
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
This
is
the
best
and
fullest
Exposition
of
the
place
,
that
I
can
anywhere
meer
with
amongst
Interpreters
;
for
the
confirmation
whereof
,
besides
what
the
Author
himself
abundantly
citeth
case
that
cometh
to
passe
,
which
Christ
here
commandeth
us
to
take
heed
of
,
that
is
,
the
wheat
is
pluckt
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
compell
unto
the
Faith
,
Turks
by
war
,
Heretiques
by
fire
,
Jews
through
fear
of
death
and
other
injuries
,
and
pull
up
the
tares
by
our
own
strength
,
as
if
we
were
a
kinde
of
men
by
our selves
,
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
our selves
guilty
of
a
double
death
,
of
that
of
the
body
,
which
we
destroy
by
a
death
temporall
;
and
of
the
soul
,
which
we
thrust
down
into
Hell
,
so
slaying
it
eternally
,
and
then
we
boast
,
as
if
we
had
performed
some
speciall
service
unto
God
,
and
promise
our selves
a
reward
in
Heaven
for
it
.
Well
therefore
may
this
place
throughly
terrifie
those
inquisitors
after
Heretiques
,
and
those
murtherers
,
if
they
had
not
foreheads
of
iron
,
who
make
little
or
nothing
of
it
to
put
men
to
death
,
for
every
errour
so
by
them
judged
or
esteemed
,
yea
,
though
they
had
Heretiques
indeed
to
deal
with
.
But
now
,
themselves
being
the
Heretiques
,
they
burn
true
Saints
.
What
is
this
,
but
to
pluck
up
the
wheat
,
whilest
they
pretend
the
pulling
up
of
the
tares
,
&c.
a
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
Comon
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
Heretiques
put
to
death
.
The
same
Luther
,
elsewhere
writeth
,
and
argueth
thus
.
That
Heretiques
should
be
burnt
is
contrary
to
the
will
and
minde
of
the
Spirit
of
God
.
This
I
prove
,
first
,
from
the
experience
of
the
whole
Church
,
which
from
her
first
beginnings
never
burnt
an
Heretique
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
Heretiques
:
as
for
John
Husse
and
the
said
Jerome
,
they
were
Orthodox
men
,
they
being
Heretiques
,
Apostates
,
and
Antichrists
disciples
,
(
as
appears
by
what
was
formerly
said
)
who
burnt
them
.
In
imitation
of
whose
example
,
other
murtherers
also
in
other
places
,
burnt
and
slew
the
Saints
of
Christ
,
amongst
whom
Jerome
Savanorola
,
with
those
that
followed
him
,
may
be
numbred
.
Secondly
,
from
the
Scriptures
,
Isa.
2.
They
shall
turn
their
swords
into
Plough-shares
,
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
injoyn
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
Heretique
,
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
Herefies
,
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
mens
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
murtherer
from
the
beginning
.
Christ
would
not
compell
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
Nimrods
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
burnt
the
fore-fathers
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
,
prohibite
armes
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
cruell
wars
:
yea
,
what
havock
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
,
whilest
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
,
wo
unto
thee
with
Pope
and
Papists
,
who
so
impudently
disport
your selves
with
the
most
sad
and
serious
affairs
of
the
Church
,
and
slay
the
souls
of
men
with
their
bodies
.
b
This
pleaseth
no
good
man
in
the
true
Church
,
(
saith
Augustine
)
that
any
man
,
though
an
Heretique
,
should
be
put
to
death
.
a
And
elsewhere
:
love
the
men
,
and
slay
the
errors
be
confident
of
the
truth
,
without
being
cruel
,
b
In
another
place
,
answering
a
certain
epistle
of
an
Heretique
,
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
heroick
a
thing
it
is
to
overcome
carnal
phantasmes
or
imaginations
,
with
the
serenity
&
clearness
of
a
pious
minde
.
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
,
wch
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
cruell
to
you
,
who
themselves
are
deceived
with
no
such
errour
,
as
they
finde
you
for
the
present
deceived
with
.
c
And
whereas
it
is
commonly
said
,
that
Austin
afterwards
reversed
his
opinion
concerning
the
unlawfulness
of
proceeding
against
erroneous
Persons
by
outward
violence
(
a
flie
which
Mr.
Edw.
also
catcheth
at
in
his
Antap.
pag.
290.
291.
)
it
is
true
,
he
was
somewhat
over-perswaded
by
others
(
as
himself
confesseth
)
this
way
:
but
that
which
befals
many
wise
men
frequently
,
and
in
many
cases
,
viz.
to
exchange
,
or
make
bargains
to
loss
,
might
very
possibly
befal
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
dis-ingaged
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
Heretique
,
with
no
other
spirit
,
then
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
And
elsewhere
:
I
(
saith
he
)
altogether
,
and
without
all
dissembling
confess
my self
to
be
in
the
number
of
those
,
whom
it
much
displeaseth
,
that
whereas
errours
should
be
slain
,
men
are
slain
[
in
stead
of
them
]
a
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
alwaies
,
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
wayes
,
viz.
by
prayer
,
and
doctrine
.
b
To
conclude
(
for
testimonies
)
Calvin
himself
,
who
seems
by
his
practise
,
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
dayes
have
handled
the
subject
,
we
all
this
while
speak
of
,
more
roughly
:
seems
notwithstanding
,
now
and
then
,
the
truth
rejoycing
against
his
judgement
,
to
pull
down
,
what
elsewhere
he
builds
up
,
in
this
kinde
,
and
to
acknowledge
a
non-necessity
,
of
proceeding
against
Heretiques
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
If
errors
and
Herefies
,
which
are
the
first
born
of
Satans
impostures
,
must
of
necessity
avant
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
errours
,
(
as
they
call
errour
)
as
well
as
theirs
,
who
persist
obstinate
.
So
that
it
is
neither
agreeable
to
the
scope
of
the
place
,
nor
minde
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
partie
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
crie
of
this
interpretation
,
is
heard
out
of
the
midst
of
Rome
;
Iesuits
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
Latine
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
joyntly
tread
upon
him
,
or
kick
him
with
their
feet
;
which
imports
only
a
disgracefull
,
or
disrespectfull
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
,
then
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
prophesies
,
Act.
3.
19.
21.
and
our
Saviour
himself
,
Mat.
23.
39.
For
I
say
unto
you
,
yee
shall
not
see
me
henceforth
,
till
ye
say
,
Blessed
be
he
that
commeth
in
the
Name
of
the
Lord
:
and
the
Apostle
Paul
,
Rom.
11.
26.
And
so
all
Israel
shall
be
saved
:
and
the
Prophet
Ieremie
(
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
tendencie
and
import
in
the
Scriptures
,
plainly
shew
,
that
God
hath
yet
amongst
the
sealed
treasures
of
his
counsels
and
decrees
,
precious
thoughts
towards
his
ancient
people
,
the
nation
of
the
Iews
;
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
,
then
ever
was
their
portion
since
they
first
became
a
Church
or
nation
,
unto
this
day
,
either
in
the
one
kinde
,
or
in
the
other
.
Now
then
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
prophecie
,
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
Idolatrie
,
no
mixture
of
errour
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
carnall
,
yea
or
naturall
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
prophecie
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
intensness
of
zeal
to
the
truth
and
puritie
of
Religion
,
which
God
in
his
Law
commanded
to
be
expressed
by
naturall
parents
,
against
their
children
,
and
by
others
against
persons
in
neerest
and
dearest
relation
to
them
,
in
the
case
of
seducement
to
Idolatrie
.
Now
as
the
same
degree
,
either
of
love
,
or
hatred
,
doth
not
necessarily
import
a
specificall
indentitie
or
sameness
of
expression
,
but
a
generical
only
,
viz.
by
way
of
equipollencie
,
or
equivalencie
,
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
naturall
children
,
should
act
or
express
this
their
zeal
,
with
the
self
same
kinde
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
battell
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
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
his
meaning
is
not
,
that
by
such
a
neglective
and
ungracious
course
,
he
doth
properly
,
or
formally
deny
,
or
disclaime
Christian
Religion
;
but
,
that
he
doth
that
,
which
is
tantamont
,
or
equivalent
to
such
a
deniall
,
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
inter-commoners
in
language
,
and
phrase
of
speech
;
i.
to
express
matters
proper
to
the
one
,
by
words
and
phrases
,
which
in
propriety
and
strictness
of
sence
,
signifie
things
appropriate
to
the
other
.
c
Thus
Malachi
,
prophecying
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
prophecieth
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
literall
,
proper
and
Grammaticall
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
thorough
their
children
for
prophecying
lies
,
wherein
our
prophet
expresseth
and
foresheweth
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
formall
sence
or
signification
of
the
words
.
Thirdly
,
the
context
it self
,
and
the
series
thereof
,
plainly
shew
,
that
the
passage
and
prophesie
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
unto
the
world
,
and
their
Church
and
State
restored
to
seven
times
more
then
their
ancient
beautie
and
glory
.
For
ver.
10.
11.
&
12.
of
the
preceding
Chapter
,
the
Prophet
clearly
describes
that
great
and
generall
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
poure
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
onely
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
tenour
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
perusall
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
tenour
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
mis-readeth
it
)
from
the
[
face
,
or
]
presence
of
the
Lord
.
And
that
he
may
[
not
,
and
he
shall
,
as
our
English
yet
again
mis-translateth
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
]
send
Jesus
Christ
,
which
before
was
preached
unto
you
,
whom
the
heavens
must
receive
,
untill
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
immediatly
,
or
soon
after
,
rewarded
by
him
,
with
the
sending
of
his
Son
Jesus
Christ
,
their
long
expected
Messiah
unto
them
,
*
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
i.
(
as
the
word
properly
imports
)
to
restore
,
or
,
re-constitute
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
intreated
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
foreshewed
in
Scripture
upon
the
same
occasion
)
a
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
priviledges
,
wherewith
it
should
be
invested
,
inriched
,
and
adorned
(
mentioned
,
ver.
1.
&
2.
)
he
shews
that
the
zeal
of
this
Church
,
and
people
,
for
the
truth
and
purity
of
Religion
,
shall
be
signall
,
eminent
,
so
as
to
reign
over
all
inferiour
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
no where
appeareth
,
either
by
the
Scriptures
,
or
by
any
History
of
credit
,
nor
is
it
in
it self
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
Prophesie
was
uttered
,
as
the
tenour
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
Prophesie
,
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
Prophesie
in
hand
,
are
not
yet
come
.
Fiftly
,
Severall
other
of
the
Prophets
of
God
are
wont
in
their
writings
,
upon
the
like
occasion
,
viz.
for
the
incouragement
of
the
Church
and
People
of
God
in
their
days
being
under
any
affliction
or
discouragement
,
yea
,
and
otherwise
,
to
re-minde
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
finde
in
Grotius
Commentaries
upon
the
Scripture
in
debate
,
that
the
Exposition
last
propounded
and
hitherto
argued
for
,
was
indeed
the
sence
of
the
ancient
Rabbins
,
and
Jews
themselves
,
how
weak
and
inconsiderable
soever
it
seems
unto
this
Author
:
For
having
delivered
his
own
sence
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
cals
(
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
minde
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
civill
penaltie
,
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
battell
.
But
when
men
delight
in
war
,
the
whistling
of
the
wind
will
serve
for
a
signall
,
It
is
the
observation
of
an
English
Divine
,
that
the
Papists
,
where
ever
they
meet
with
the
word
,
fire
,
in
the
Scriptures
,
they
finde
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
When
men
please
themselves
,
and
gratifie
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
.
Notes, typically marginal, from the original text
Notes for div A85411e-260
a
Gen.
39.
17.
b
Num.
12.
3.
c
Num.
16.
3.
d
2
Kin.
2.
12.
e
1
Kin.
18.
17.
f
Iohn
19.
12.
g
Prov.
8.
15
,
16.
h
Revel.
12.
10.
a
No
translation
is
simply
authenticall
,
or
the
undoubted
word
of
God
.
In
the
undoubted
word
of
God
,
there
can
be
no
errour
.
But
in
translations
there
may
be
,
and
are
errours
.
The
Bible
translated
therefore
is
not
the
undoubted
word
of
God
,
&c.
Dr.
Featly
in
his
Treatise
,
intituled
,
The
Dippers
dips
,
p.
1.
2.
This
Treatise
was
printed
with
License
,
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
agrieved
in
the
least
,
at
any
of
these
expressions
.
*
Some
of
my
accusers
made
it
their
most
affectionate
request
,
that
my
late
book
might
be
burnt
by
the
common
Hangman
a
Gal.
5.
11.
b
Num.
24.
11.
b
1
Pet
4.
14.
c
Mar.
8.
38.
d
Act.
20.
24.
*
A
scurrilous
Pamphlet
lately
put
forth
,
Tam
fine
re
,
quam
fine
nomine
,
called
,
Mo●o
mastix
.
a
Ier.
51.
56.
a
Ioh.
10.
33.
Mat.
9.
3.
Mat.
26.
65.
&c.
b
Mat.
26.
65
,
66.
Notes for div A85411e-1400
a
Rom
●5
.
8.
b
Deut.
32.
21.
See
also
Mal.
1.
ver.
10.
compared
with
ver.
11.
&c.
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
Iudeos
,
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
.
b
Luk
9.
54.
a
Rom.
10.
2.
b
Iob.
16.
2.
a
Act.
22
3.
4.
*
Act.
26.
9.
b
Non
quod
tamen
omnis
falsa
Doctrina
,
illiusque
Doctor
〈◊〉
sit
puniendus
,
&c.
Dan.
in
Zach.
13
3
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.
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
Ieremiam
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
parentes
,
ventum
iri
ad
verbera
,
aliaq
media
duriora
&c
Tarno●●us
in
Zach.
13.
3.
a
Sic
autem
futurum
est
,
ut
quum
prophetaverit
quispiam
amplius
ab
illo
spiritu
impuritatis
pellectus
,
dicaent
ei
,
qui
sunt
ipsi
à
natura
conjunctissimi
,
parentes
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
Iehovae
,
&
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
Iehovae
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
.
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
cos
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
sant
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.
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
Iohannem
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
cos
Christus
,
dicens
:
Nescitis
cujus
spiritus
filii
sitis
?
Non
venit
Filius
hominis
animas
perdere
,
sed
saluare
.
Hoc
est
,
quod
&
ego
dixi
,
&
dico
,
Christo
Magistro
,
cos
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
nouissima
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
,
ô
Satan
,
ô
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.
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.
b
Diligi
te
homines
:
interficite
errores
:
fine
superhia
de
veritate
praesumi●e
,
fine
sae●itia
pro
veritate
certate
.
Idem
contra
lit.
Pe
til
.
l.
1.
c.
29.
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
.
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
.
a
Omninò
citrà
dissimulationem
inter
eos
me
esse
fatetor
,
quibus
admodum
displicet
,
quod
ubi
interficiendi
sunt
errores
,
interficiuntur
homines
Idem
.
ib.
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
.
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.
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.
b
1
Tim.
5.
8.
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.
d
Rom.
11.
15.
*
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
,
untill
they
be
worthy
of
his
coming
Rab.
●osue
.
Ben.
Levi.
in
Taim
.
Tract.
Sanedr
cap.
Helec
.
And
the
Iews
have
a
proverbiall
saying
amongst
them
:
that
the
days
of
Hezebias
have
swallowed
up
the
days
of
the
Messias
.
a
Revel.
1.
7.
Mat.
24
30.
a
Isa.
44.
20.