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 [Page 2] 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 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, 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 [Page 3] 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. 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 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, [Page 4] which they conceive (and that truly) to be predicted, and described in the following chap­ter, 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. Ita (que) 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. 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.

[Page 5] 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, Luk 9. 54. 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]Rom. 10. 2. 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, [Page 6] 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. Iob. 16. 2. 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. 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 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 Non quod tamen omnis falsa Doctrina, illius (que) Do­ctor [...] sit punien­dus, &c. Dan. in Zach. 13 3 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 [Page 7] 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;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 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, [...], transfodit, seu transfixit, doth [Page 8] 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.Quid? quod nec [...] 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, quis (que) 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, flagellationes (que) 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, utrun (que) 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. 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 [Page 9] (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 heart­piercing words provoke those unto anger, to whom they speak; as a­gain there are wise men, who with soft words, pacific wrath, &c.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, at (que) adeo studium natu­rale ac [...] 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 alils (que) 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 deni (que) & 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 any where meer with amongst Interpreters; for the confirma­tion whereof, besides what the Author himself abundantly citeth [Page 14] 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.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, verbo (que) 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, ne (que) 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.

[Page 15] 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: [Page 16] 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 devourly 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 [Page 17] 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.Haere­ticos com­buri est contra vo­luntatem spiritus. Primum ab experientia totius Ecclesiae probo, quae ab initio sui us (que) 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, & utrius (que) 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. This pleaseth no good man in the true Church, (saith Augustine) that any man, though an Heretique, should be put to death.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 [Page 18] being cruel,‘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. 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, w^ch 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.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 at (que) 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 quantula­cun (que) 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.

[Page 19] 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. 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 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]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 alwaies, and still doth move light wits, to spread and scatter false opinions up [Page 20] 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. 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, utro (que) modo pugnandum est, videlicet precatione & doctrina. Pb. Melancth. in Ena [...]. Symb. Niceni. 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. 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 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 [Page 21] 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, [...] 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 [Page 22] 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 [Page 23] 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.Sensus est: sicut majores vestros liberavi ab Ogo, cis (que) victorian contra illum dedi: item sicut eos eduxi, é mari rubro, eos (que) liberavi à perse­quente Pharaone, eis (que) 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: 1 Tim. 5. 8. 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, [Page 24] 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. 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. [...] in Zach. 13. 3. 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, Rom. 11. 15. 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 [Page 25] 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 [ [...]]. 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. [Page 26] And that he may [not, and he shall, as our English yet again mis-translateth, [...]] 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,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. [...], 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) 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 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.

[Page 27] 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 [Page 28] 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) [...], 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: Isa. 44. 20. 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.