A vindication of Dr. Hammonds addresse &c. from the exceptions of Eutactus Philodemius, in two particulars concerning [brace] the power supposed in the Jew over his owne freedom, the no-power over a mans own life ; together with a briefe reply to Mr. Iohn Goodwins Gbeisodikai, as far as concernes Dr. Hammond.
         Hammond, Henry, 1605-1660.
      
       
         This text is an enriched version of the TCP digital transcription A45473 of text R35984 in the  English Short Title Catalog (Wing H615). Textual changes  and metadata enrichments aim at making the text more  computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life.  The text has been tokenized and linguistically annotated with  MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish.  This text has not been fully proofread 
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         ESTC R35984
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             A vindication of Dr. Hammonds addresse &c. from the exceptions of Eutactus Philodemius, in two particulars concerning [brace] the power supposed in the Jew over his owne freedom, the no-power over a mans own life ; together with a briefe reply to Mr. Iohn Goodwins Gbeisodikai, as far as concernes Dr. Hammond.
             Hammond, Henry, 1605-1660.
          
           [2], 44 p.
           
             Printed for R. Royston ...,
             London :
             1649.
          
           
             Reproduction of original in the Huntington Library.
          
        
      
    
     
       
         eng
      
       
         
           Hammond, Henry, 1605-1660. -- Addresse to the generall and counsell of war.
           Ascham, Antony, d. 1650. -- Original and end of civil power.
           Goodwin, John, 1594?-1665. -- Gbeisodikai.
           War -- Religious aspects -- Christianity.
        
      
    
       A45473  R35984  (Wing H615).  civilwar no A vindication of Dr. Hammonds addresse, &c. from the exceptions of Eutactus Philodemius, in two particulars. Concerning the power supposed i Hammond, Henry 1649    21705 18 280 0 0 0 0 137 F  The  rate of 137 defects per 10,000 words puts this text in the F category of texts with  100 or more defects per 10,000 words. 
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        2006-06 John Latta
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        2006-09 pfs
        Batch review (QC) and XML conversion
      
    
  
   
     
       
       
       
         
           A
           VINDICATION
           OF
           Dr.
           HAMMONDS
           
             Addresse
             ,
          
           &c.
           From
           the
           Exceptions
           of
           EVTACTVS
           PHILODEMIVS
           ,
           IN
           TWO
           PARTICULARS
           .
           Concerning
           
             
               The
               Power
               supposed
               in
               the
               Jew
               ,
               over
               his
               owne
               Freedome
               .
            
             
               The
               No-power
               over
               a
               mans
               own
               life
               .
            
          
        
         
           TOGETHER
           WITH
           A
           BRIEFE
           
             REPLY
          
           TO
           Mr
           IOHN
           GOODWINS
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           as
           far
           as
           concernes
           Dr.
           
             HAMMOND
             .
          
        
         
           LONDON
           ,
           Printed
           for
           
             R.
             Royston
             ,
          
           at
           the
           Angel
           in
           
             Ivie-lane
             .
          
           1649.
           
        
      
    
     
       
       
       
         
           A
           VINDICATION
           OF
           Dr.
           
             HAMMONDS
          
           Addresse
           ,
           &c.
           
        
         
           §
           .
           1.
           
           THe
           late
           Author
           of
           the
           
             Originall
             ,
             and
             end
             of
             Civill
             Power
             ,
          
           under
           the
           name
           of
           
             Eutactus
             Philodemius
             ,
          
           hath
           thought
           fit
           to
           question
           two
           things
           set
           downe
           by
           Doctor
           
             Hammond
          
           in
           his
           
             Addresse
             to
             the
             Generall
             ,
             and
             Counsell
             of
             War
             .
          
           
           The
           first
           is
           this
           
             Affirmation
             ,
             That
             the
             Jew
             under
             Gods
             own
             Government
             might
             wholly
             give
             up
             himselfe
             ,
             and
             his
             Freedome
             to
             his
             Masters
             will
             (
             the
             power
             of
             life
             being
             onely
             exempted
             )
             and
             by
             having
             his
             eare
             bored
             ,
             might
             of
             a
             free-man
             ,
             become
             a
             slave
             for
             ever
             .
          
        
         
           §
           .
           2.
           
           The
           second
           is
           this
           
             Question
             ,
             Whether
             ever
             any
             man
             was
             by
             God
             or
             Nature
             invested
             with
             power
             over
             his
             owne
             Life
             ,
          
           i.
           e.
           
           
             to
             take
             away
             his
             owne
             life
             ,
             or
             to
             kill
             himself
          
           ?
        
         
           §
           .
           3.
           
           This
           
             Affirmation
             ,
          
           and
           this
           
             Question
             ,
          
           he
           willingly
           acknowledges
           ,
           and
           is
           content
           that
           the
           
             Question
          
           shall
           be
           interpreted
           a
           down-right
           
             Negation
             ,
             That
             never
             any
             man
             was
             by
             God
             ,
             or
             Nature
             invested
             with
             power
             over
             his
             owne
             life
             ,
             or
             power
             to
             kill
             himselfe
             .
          
           And
           having
           thus
           confest
           the
           citation
           ,
           as
           farre
           as
           concernes
           
           him
           ,
           it
           remaines
           ,
           that
           I
           proceed
           to
           justifie
           ,
           both
           parts
           of
           it
           .
           And
           to
           that
           end
           ,
           I
           shall
           think
           my selfe
           sufficiently
           fortified
           by
           two
           advantages
           ,
           which
           that
           
             Authour
          
           hath
           been
           pleased
           to
           allow
           me
           in
           this
           matter
           .
        
         
           §
           .
           4.
           
           First
           ,
           that
           it
           is
           not
           any
           opinion
           of
           Doctor
           
             Hammond
             ,
          
           but
           the
           plaine
           words
           of
           
             Scripture
             ,
          
           which
           are
           under
           his
           name
           ,
           thus
           opposed
           by
           this
           Authour
           in
           both
           places
           .
           The
           former
           is
           
             in
             terminis
             ,
             Exodus
          
           21.
           at
           the
           beginning
           ,
           
             If
             the
             servant
             shall
             plainly
             say
             ,
             I
             love
             my
             Master
             ,
             &c.
             
             I
             will
             not
             goe
             out
             free
             ,
             Then
             his
             Master
             shall
             bring
             him
             to
             the
             Judges
             ,
             &c.
             
             And
             his
             Master
             shall
             bore
             his
             eare
             thorow
             with
             an
             awle
             ,
             and
             he
             shall
             serve
             him
             for
             ever
             .
          
           And
           againe
           ,
           
             Deut.
          
           15.16
           .
           
             And
             it
             shall
             be
             ,
             if
             he
          
           (
           i.
           e.
           
             the
             servant
             set
             free
             at
             the
             Sabbatick
             year
             )
             say
             unto
             thee
             ,
             I
             will
             not
             goe
             away
             from
             thee
             ,
             &c.
             
             Then
             thou
             shalt
             take
             an
             awle
             ,
             and
             thrust
             it
             thorow
             his
             ear
             unto
             the
             door
             ,
             and
             he
             shall
             be
             thy
             servant
             for
             ever
             ,
             and
             also
             to
             thy
             hand-maide
             thou
             shalt
             doe
             likewise
             .
          
        
         
           §
           .
           5.
           
           That
           a
           plaine
           place
           of
           
             Scripture
          
           should
           be
           thus
           mistaken
           for
           an
           Assertion
           of
           Doctor
           
             Hammond
             ,
          
           I
           am
           not
           permitted
           to
           suspect
           ,
           because
           that
           
             Author
          
           hath
           to
           his
           mention
           of
           the
           Doctors
           Name
           added
           the
           testimony
           of
           
             Gen.
          
           21.
           which
           ,
           though
           it
           be
           a
           mistake
           ,
           I
           suppose
           ,
           of
           the
           Printer
           ,
           for
           
             Ex.
          
           21.
           will
           yet
           be
           a
           competent
           testimony
           of
           that
           
             Authors
          
           opinion
           ,
           that
           Doctor
           
             Hammond
          
           had
           
             Moses
          
           on
           his
           side
           ,
           and
           consequently
           ,
           that
           both
           were
           to
           be
           involv'd
           by
           him
           in
           the
           same
           condemnation
           .
        
         
           §
           .
           6.
           
           The
           same
           ,
           I
           suppose
           ,
           I
           may
           assume
           of
           the
           other
           
             Negation
          
           questioned
           by
           him
           ,
           that
           't
           is
           in
           Doctor
           
             Hammond
             ,
          
           but
           the
           repeating
           of
           the
           6.
           
           Commandement
           [
           
             thou
             shalt
             not
             kill
          
           ]
           according
           to
           the
           latitude
           ,
           wherein
           all
           Jewish
           ,
           and
           
             Christian
          
           Writers
           have
           interpreted
           it
           to
           the
           prohibition
           of
           
             self-murder
             ,
          
           as
           hath
           been
           shewed
           by
           him
           at
           large
           in
           another
           place
           .
           
        
         
           §
           .
           7.
           
           Having
           mentioned
           this
           first
           
             advantage
          
           against
           this
           
             Author
             ,
          
           sufficient
           certainly
           to
           secure
           Doctor
           
             Hammond
          
           from
           his
           blame
           ,
           and
           to
           make
           any
           
             Apologie
          
           for
           him
           unnecessary
           ,
           and
           well-nigh
           scandalous
           (
           the
           
             Word
          
           of
           
             God
          
           being
           able
           to
           plead
           its
           owne
           cause
           ,
           without
           the
           assistance
           of
           any
           humane
           
             Advocate
          
           )
           I
           have
           yet
           the
           benefit
           of
           a
           second
           kindnesse
           allowed
           me
           by
           this
           unknowne
           adversary
           ;
           which
           ,
           though
           
             Scripture
          
           were
           not
           of
           Authority
           with
           him
           ,
           would
           encourage
           the
           Doctor
           not
           to
           fear
           the
           falling
           under
           
           his
           displeasure
           .
           That
           is
           ,
           the
           unreconcileablenesse
           of
           those
           two
           opinions
           (
           the
           one
           with
           the
           other
           )
           which
           he
           is
           pleased
           to
           confront
           to
           Doctor
           
             Hammond
             ,
             viz.
          
           that
           it
           should
           be
           
             unlawfull
          
           for
           a
           
             Jew
          
           to
           give
           up
           his
           
             Freedome
             ,
          
           (
           and
           that
           
             servitude
          
           should
           be
           ,
           as
           he
           calls
           it
           ,
           an
           
             unnaturall
             servitude
          
           )
           and
           yet
           that
           it
           should
           be
           put
           in
           his
           power
           by
           
             God
          
           and
           
             Nature
          
           (
           for
           that
           is
           to
           affirme
           it
           
             lawfull
             ,
          
           and
           agreeable
           to
           
             Nature
          
           )
           to
           take
           away
           his
           own
           
             Life
             ,
          
           or
           to
           kill
           himselfe
           .
           For
           it
           being
           by
           
             Job
          
           mentioned
           as
           an
           
             Aphorisme
          
           of
           common
           Nature
           ,
           that
           a
           man
           will
           
             for
             his
             life
             give
             all
             he
             hath
          
           ;
           and
           in
           the
           accounts
           and
           practises
           of
           all
           men
           ,
           that
           of
           
             Liberty
          
           being
           part
           of
           that
           
             all
          
           ;
           It
           will
           consequently
           be
           unreasonable
           ,
           and
           impossible
           for
           him
           that
           hath
           once
           affirmed
           the
           parting
           with
           ones
           freedome
           to
           be
           an
           
             unnaturall
             servitude
             ,
          
           to
           deny
           the
           
             killing
             of
             himself
          
           to
           be
           an
           
             unnaturall
             murther
          
           ;
           And
           therefore
           ,
           having
           so
           faire
           advantages
           before
           me
           ,
           not
           onely
           the
           
             Scripture
             in
             terminis
          
           on
           my
           side
           ,
           but
           this
           
             Adversary
             ,
          
           by
           so
           easie
           a
           consequence
           ,
           become
           my
           
             Second
          
           also
           ,
           I
           am
           (
           not
           unwillingly
           )
           perswaded
           to
           tender
           a
           brief
           reply
           to
           those
           reasons
           ,
           which
           seeme
           to
           have
           drawn
           this
           Author
           into
           this
           casuall
           dispute
           ,
           and
           to
           endeavour
           the
           preventing
           of
           those
           Errours
           ;
           to
           which
           ,
           a
           
             Philodemius
             ,
          
           or
           
             popular
          
           disputer
           may
           in
           such
           an
           Age
           of
           
             Licentiousnesse
          
           betray
           others
           .
        
         
           §
           .
           8.
           
           To
           the
           case
           of
           the
           
             Jewish
             Servant
             ,
          
           giving
           up
           his
           
             freedome
          
           to
           his
           
             Master
             ,
          
           (
           which
           was
           by
           the
           Doctor
           mentioned
           out
           of
           
             Moses
          
           )
           the
           Authour
           hath
           framed
           three
           
             Answers
             .
          
        
         
           §
           .
           9.
           
           The
           first
           ,
           
             That
             it
             cannot
             be
             affirmed
             upon
             good
             and
             pregnant
             grounds
             ,
             that
             from
             nature
             the
             Jew
             had
             any
             such
             power
             ,
             but
             that
             God
             onely
             permitted
             it
             to
             be
             so
             ;
             and
             the
             Jew
             ,
             by
             this
             unnaturall
             servitude
             to
             his
             master
             ,
             was
             a
             fit
             type
             of
             that
             slavery
             that
             man
             should
             be
             in
             unto
             Sin
             ,
             to
             obey
             it
             in
             the
             lusts
             thereof
             ;
             for
             his
             servants
             we
             are
             whom
             we
             obey
             .
          
        
         
           §
           .
           10.
           
           To
           this
           I
           
             Answer
             ,
          
           That
           the
           affirmation
           of
           
             Moses
          
           in
           the
           Scripture
           ,
           [
           That
           this
           was
           
             permitted
             by
             God
          
           to
           the
           
             Jewes
          
           ]
           is
           to
           me
           a
           
             good
             and
             pregnant
             ground
          
           that
           the
           
             Jew
          
           had
           this
           power
           under
           
             Gods
             own
             Government
             ,
          
           which
           is
           all
           that
           he
           affirmes
           to
           be
           affirmed
           by
           Doctor
           
             Hammond
          
           in
           that
           place
           ;
           and
           therefore
           ,
           the
           putting
           in
           those
           other
           words
           [
           
             Of
             the
             Jewes
             not
             having
             it
             from
             Nature
          
           ]
           seemes
           to
           be
           on
           purpose
           designed
           to
           take
           off
           from
           the
           
             clearnesse
             ,
          
           and
           the
           
             pregnancy
          
           of
           the
           probation
           ,
           and
           so
           onely
           
           to
           darken
           ,
           but
           not
           to
           invalidate
           the
           argument
           .
        
         
           §
           .
           11.
           
           But
           then
           secondly
           ,
           I
           adde
           ,
           that
           
             Gods
             permitting
          
           any
           thing
           to
           any
           man
           ,
           is
           a
           
             pregnant
          
           argument
           ,
           that
           from
           
             Nature
          
           that
           man
           
             hath
             that
             power
             :
          
           If
           by
           
             Power
          
           we
           mean
           a
           
             morall
             power
             ,
          
           or
           
             power
          
           of
           doing
           it
           
             without
             Sin
          
           ;
           And
           if
           by
           
             Gods
             permission
          
           we
           understand
           his
           
             Approbation
             ,
          
           as
           of
           a
           lawfull
           fact
           .
           For
           ,
           thus
           it
           is
           certaine
           ,
           that
           
             God
          
           never
           so
           
             permits
             ,
          
           as
           to
           
             approve
          
           (
           or
           not
           prohibite
           )
           any
           thing
           ,
           which
           by
           the
           
             Law
             of
             Nature
             may
          
           not
           be
           done
           
             without
             sinne
             .
          
           For
           the
           
             Law
             of
             Nature
          
           being
           the
           
             Law
             of
             God
             ,
          
           as
           truly
           as
           any
           
             positive
             Law
          
           of
           his
           promulgating
           ;
           and
           
             God
          
           in
           all
           his
           
             Lawes
          
           being
           constant
           to
           himselfe
           ,
           so
           farre
           as
           never
           to
           
             prohibit
             ,
          
           and
           
             permit
          
           the
           same
           thing
           at
           the
           same
           time
           to
           the
           same
           men
           ;
           It
           is
           most
           certaine
           ,
           that
           what
           
             God
          
           thus
           
             permits
             ,
             Nature
             permits
          
           also
           ,
           
             i.
             e.
             
          
           Leaves
           it
           
             lawfull
          
           to
           be
           done
           ,
           or
           possible
           without
           
             Sinne
             .
          
        
         
           §
           .
           12.
           
           But
           if
           by
           
             Permission
          
           this
           
             Author
          
           meanes
           no
           more
           then
           dispensation
           ,
           or
           grant
           of
           present
           
             Impunity
             ,
          
           such
           as
           in
           the
           
             Jewish
          
           Common-wealth
           was
           (
           for
           the
           
             hardnesse
             of
             their
             hearts
          
           )
           allowed
           in
           the
           businesse
           of
           
             divorce
             ,
          
           or
           (
           for
           the
           multiplying
           of
           them
           )
           in
           polygamy
           ,
           then
           it
           will
           sure
           rest
           upon
           him
           to
           
             prove
             ,
          
           and
           not
           only
           ,
           as
           he
           saith
           ,
           to
           
             suppose
             ,
          
           that
           
             God
          
           thus
           (
           and
           thus
           only
           )
           permitted
           it
           to
           be
           so
           :
           But
           this
           I
           shall
           suppose
           impossible
           to
           be
           proved
           ,
           though
           it
           cannot
           lie
           upon
           me
           to
           demonstrate
           the
           
             Negative
             ,
          
           nor
           shall
           I
           so
           much
           fear
           the
           probablenesse
           of
           his
           unprov'd
           groundlesse
           
             supposition
             ,
          
           as
           to
           endeavour
           it
           .
           For
           indeed
           ,
           what
           degree
           of
           
             likenesse
          
           is
           there
           betwixt
           those
           
             divorces
          
           and
           
             polygamies
             ,
          
           (
           which
           were
           such
           inordinate
           
             Liberties
          
           )
           and
           this
           other
           of
           divesting
           himselfe
           of
           
             Liberty
             ?
          
           Only
           the
           same
           that
           is
           betwixt
           two
           
             Contraries
             .
          
        
         
           §
           .
           13.
           
           I
           shall
           not
           need
           further
           to
           insist
           on
           this
           ,
           both
           for
           the
           plaine
           words
           of
           
             Scripture
             ,
          
           and
           because
           it
           is
           the
           acknowledgment
           of
           this
           very
           Author
           ,
           page
           18.
           
           
             That
             this
             may
             lawfully
             be
             done
             for
             the
             obtaining
             of
             a
             greater
             good
             ,
          
           which
           being
           compared
           with
           
             Rom.
          
           3.
           
             ver.
          
           8.
           makes
           up
           a
           demonstration
           ,
           that
           a
           man
           hath
           this
           
             power
             ,
             i.
             e.
          
           that
           he
           may
           
             lawfully
          
           doe
           it
           .
           For
           't
           is
           not
           the
           intuition
           of
           the
           greatest
           
             morall
             good
             ,
          
           much
           lesse
           of
           the
           greatest
           
             advantage
          
           to
           my self
           ,
           or
           any
           other
           ,
           that
           may
           make
           that
           
             lawfull
          
           which
           in
           it self
           is
           
             unlawfull
             ,
          
           or
           which
           by
           
             nature
          
           man
           hath
           not
           
             power
          
           to
           doe
           .
        
         
         
           §
           .
           14.
           
           And
           therefore
           ,
           when
           he
           addes
           ,
           [
           
             That
             in
             this
             the
             Jew
             was
             a
             fit
             type
             of
             mans
             slavery
             to
             sinne
          
           ]
           as
           t'
           will
           be
           easily
           granted
           ,
           that
           he
           was
           (
           as
           
             type
          
           signifies
           
             Image
          
           or
           
             Embleme
          
           )
           so
           sure
           it
           will
           not
           prove
           that
           this
           
             servitude
          
           of
           the
           
             Jew
             ,
          
           was
           an
           
             unnaturall
             servitude
             ,
          
           any
           more
           then
           any
           other
           parts
           of
           the
           
             Judaicall
          
           Law
           ,
           (
           which
           either
           in
           the
           intention
           of
           the
           
             Law-giver
             ,
          
           or
           by
           the
           wit
           of
           Man
           can
           be
           made
           an
           Image
           of
           any
           present
           state
           ,
           or
           condition
           of
           men
           )
           can
           by
           that
           one
           Argument
           be
           proved
           to
           be
           
             unnaturall
             .
          
           For
           ,
           sure
           all
           
             types
          
           are
           not
           by
           that
           one
           evidence
           of
           their
           being
           
             types
          
           demonstrated
           to
           be
           
             sinfull
             ,
          
           especially
           when
           they
           are
           instituted
           ,
           or
           permitted
           by
           
             God
             ,
          
           and
           by
           that
           appeare
           to
           be
           agreeable
           to
           his
           
             will
             ,
          
           in
           
             Opposition
          
           to
           ,
           or
           
             Variation
          
           from
           which
           all
           
             sinne
             ,
          
           or
           
             Obliquity
          
           consists
           :
           Or
           if
           this
           charge
           must
           fall
           singly
           on
           this
           
             Type
             ,
          
           but
           not
           on
           all
           others
           (
           as
           sure
           the
           
             Passeover
             ,
          
           which
           was
           a
           
             Type
             ,
          
           was
           not
           yet
           
             unnaturall
             ,
          
           and
           so
           of
           the
           rest
           )
           then
           must
           this
           charge
           be
           proved
           by
           some
           other
           
             medium
             ,
          
           then
           by
           this
           onely
           ,
           that
           it
           is
           a
           
             Type
          
           ;
           and
           till
           that
           be
           produced
           ,
           I
           must
           think
           this
           way
           of
           discourse
           (
           which
           first
           supposes
           this
           giving
           up
           of
           the
           
             Jewes
             Liberty
          
           to
           be
           a
           
             Type
             ,
          
           and
           then
           concludes
           it
           
             unnaturall
          
           for
           being
           such
           )
           to
           be
           the
           proving
           of
           
             quidlibet
             ex
             quolibet
             ,
          
           the
           same
           with
           his
           ,
           which
           first
           supposes
           a
           live
           man
           to
           be
           a
           Picture
           ,
           and
           then
           sends
           him
           a
           challenge
           for
           being
           such
           :
           Certainly
           such
           reasoning
           is
           too
           very
           loose
           ,
           and
           light
           ,
           to
           set
           any
           good
           
             Character
          
           on
           that
           cause
           that
           wants
           such
           supporters
           .
        
         
           §
           .
           15.
           
           His
           second
           answer
           is
           yet
           a
           little
           more
           strange
           ,
           and
           such
           as
           could
           not
           yet
           easily
           have
           been
           foreseene
           ,
           or
           expected
           ,
           That
           his
           having
           his
           
             ear
             bored
             was
             a
             punishment
             for
             his
             contempt
             of
             that
             Liberty
             ,
             &c.
             
          
           T
           is
           sufficiently
           known
           that
           this
           
             boring
             of
             the
             ear
          
           was
           the
           ceremony
           of
           receiving
           a
           
             Servant
          
           among
           the
           
             Jewes
          
           ;
           and
           therefore
           ,
           when
           
             David
          
           saith
           of
           Christ
           ,
           
             But
             mine
             eare
             hast
             thou
             opened
             ,
          
           't
           is
           acknowledg'd
           ,
           that
           thereby
           was
           denoted
           his
           
             taking
             on
             him
             the
             forme
             of
             a
             servant
             .
          
           This
           
             boring
             of
             the
             ear
             with
             an
             awle
          
           was
           no
           very
           painfull
           thing
           ,
           sure
           not
           so
           much
           as
           
             Circumcision
          
           ;
           and
           yet
           't
           would
           be
           a
           little
           strange
           ,
           that
           when
           a
           
             Proselite
          
           was
           received
           among
           the
           
             Jewes
          
           with
           
             Circumcision
             ,
          
           that
           should
           be
           deemed
           a
           punishment
           on
           him
           for
           his
           not
           continuing
           a
           
             Gentile
             ,
          
           or
           that
           his
           Conversion
           to
           Judaisme
           ,
           of
           which
           this
           was
           the
           
             Ceremony
             ,
          
           should
           be
           thereupon
           counted
           an
           unnaturall
           Sinne
           :
           The
           
             answering
          
           such
           
           Arguments
           as
           these
           ,
           would
           require
           a
           more
           chearfull
           ,
           and
           pleasant
           humour
           ,
           then
           the
           
             times
             ,
          
           or
           
             occasion
          
           of
           these
           debates
           will
           well
           permit
           .
        
         
           §
           .
           16.
           
           The
           last
           
             Answer
          
           lookes
           a
           little
           more
           
             demurely
             ,
             That
             his
             giving
             himselfe
             up
             to
             be
             a
             slave
             for
             ever
             ,
             did
             referre
             to
             ,
             and
             terminate
             in
             the
             year
             of
             Jubilee
             ,
             &c.
             and
             that
             he
             did
             not
             make
             himself
             irrecoverably
             a
             slave
             ,
             &c.
             
             [
             That
             this
             was
             to
             terminate
             in
             the
             year
             of
             Jubilee
             ]
          
           is
           said
           without
           farther
           proof
           ,
           then
           onely
           of
           this
           untestified
           affirmation
           in
           a
           
             Parenthesis
             ,
             that
             that
             was
             the
             year
             of
             his
             freedome
             from
             that
             servitude
             which
             the
             corruption
             of
             his
             own
             will
             had
             brought
             upon
             him
             ,
          
           which
           is
           the
           
             proving
          
           a
           thing
           by
           a
           bare
           
             repeating
          
           of
           it
           in
           other
           words
           ,
           and
           onely
           throwing
           a
           little
           
             durt
          
           upon
           it
           .
           For
           how
           doth
           it
           appear
           that
           it
           is
           a
           piece
           of
           
             Corruption
          
           (
           for
           a
           man
           that
           
             loves
             his
             Master
             ,
          
           as
           the
           Text
           saith
           ,
           and
           is
           better
           pleased
           with
           his
           service
           ,
           then
           with
           his
           former
           liberty
           )
           thus
           to
           choose
           that
           which
           he
           likes
           best
           ?
           Or
           how
           comes
           the
           
             casting
             off
             Liberty
             to
             be
             a
             corruption
             of
             the
             will
             ,
          
           when
           
             casting
             off
             yokes
             ,
          
           and
           
             servitude
          
           is
           made
           capable
           of
           so
           good
           a
           
             Character
             ?
          
           Had
           the
           words
           of
           Saint
           
             Paul
             ,
          
           speaking
           of
           servants
           ,
           [
           
             If
             thou
             canst
             be
             free
             ,
             use
             it
             rather
          
           ]
           been
           brought
           to
           back
           this
           
             bare
             Assertion
             ,
          
           there
           had
           been
           some
           tolerable
           excuse
           for
           such
           a
           begging
           of
           the
           
             question
          
           as
           this
           :
           But
           those
           words
           extend
           not
           to
           a
           
             command
             ,
          
           that
           every
           man
           should
           be
           obliged
           to
           be
           
             free
             ,
          
           that
           can
           ,
           but
           onely
           to
           a
           
             permission
             ,
          
           that
           ,
           if
           he
           will
           rather
           use
           it
           (
           
             i.
             e.
          
           preferre
           this
           
             Liberty
          
           )
           he
           most
           lawfully
           ,
           and
           commendably
           may
           .
           But
           this
           Authour
           hath
           not
           thought
           fit
           to
           make
           this
           Interpretation
           ,
           or
           account
           of
           that
           place
           necessary
           to
           be
           given
           him
           .
           As
           for
           the
           truth
           of
           his
           
             Affirmation
             ,
          
           that
           this
           
             Bondman
             with
             his
             ear
             bored
             ,
             was
             released
             at
             the
             year
             of
             Jubilee
             ,
          
           't
           is
           that
           ,
           which
           ,
           as
           it
           doth
           not
           well
           consist
           with
           the
           words
           of
           
             Moses
             ,
             [
             He
             shall
             serve
             him
             for
             ever
             ]
             Exod.
          
           21.6
           .
           and
           
             Deut.
          
           15.17
           .
           so
           it
           is
           not
           proved
           by
           any
           other
           place
           ,
           or
           made
           probable
           that
           [
           
             for
             ever
          
           ]
           is
           not
           an
           
             absolute
             [
             for
             ever
             .
             ]
          
           One
           place
           in
           
             Leviticus
             ,
          
           there
           is
           
             Chap.
          
           25.41
           .
           which
           saith
           ,
           that
           the
           
             poor
             Brother
          
           that
           is
           sold
           to
           be
           a
           
             bond
             servant
             ,
             shall
             be
             free
             at
             the
             year
             of
             Jubilee
             ,
          
           and
           proportionably
           the
           
             servant
          
           (
           spoken
           of
           by
           me
           in
           
             Exodus
          
           and
           
             Deuteronomy
          
           )
           is
           to
           be
           set
           free
           from
           that
           
             servitude
             ,
          
           to
           which
           he
           was
           
             sold
             (
             i.
             e.
          
           the
           
             forced
          
           and
           
             constrein'd
             ,
          
           not
           purely
           
             voluntarily
             servitude
             )
          
           in
           the
           
             seventh
             ,
          
           or
           
             sabbatick
          
           year
           ,
           and
           so
           by
           the
           same
           reason
           
           in
           the
           
             Jubilee
             ,
          
           which
           is
           the
           great
           
             Sabbatick
          
           (
           made
           up
           of
           seven
           times
           seven
           )
           in
           the
           place
           of
           
             Leviticus
             .
          
        
         
           §
           .
           17.
           
           But
           this
           Author
           must
           mark
           ,
           that
           this
           person
           thus
           set
           
             free
             ,
          
           is
           not
           the
           
             Jew
          
           of
           whom
           Doctor
           
             Hammond
          
           spake
           ,
           but
           the
           other
           that
           hath
           made
           the
           
             voluntary
             surrender
          
           of
           his
           
             Liberty
             ,
          
           he
           that
           ,
           when
           the
           
             Sabbatick
          
           yeare
           comes
           (
           or
           consequently
           the
           year
           of
           
             Jubilee
             ,
          
           which
           offers
           him
           the
           same
           release
           )
           resolves
           ,
           that
           he
           will
           
             not
             goe
             out
             free
             ,
          
           refuses
           to
           make
           use
           of
           the
           advantage
           of
           a
           
             Jubilee
             ,
          
           and
           so
           hath
           no
           more
           releases
           behind
           ;
           and
           consequently
           by
           this
           act
           of
           his
           is
           in
           an
           
             irreversible
             estate
             ,
          
           remains
           
             a
             servant
             for
             ever
             .
          
           And
           so
           this
           more
           specious
           
             answer
          
           appeares
           to
           have
           as
           little
           of
           truth
           ,
           or
           substance
           in
           it
           ,
           as
           the
           two
           former
           .
        
         
           §
           .
           18.
           
           To
           which
           ,
           yet
           I
           might
           further
           adde
           ,
           That
           in
           case
           it
           were
           granted
           ,
           that
           the
           next
           year
           of
           
             Jubilee
          
           gave
           this
           man
           release
           also
           ,
           yet
           would
           not
           this
           avoid
           the
           concludency
           of
           this
           place
           for
           the
           
             lawfulnesse
             of
             giving
             up
             our
             Liberty
          
           (
           which
           is
           the
           onely
           point
           in
           hand
           )
           because
           he
           that
           can
           doe
           it
           for
           
             seven
             ,
          
           or
           for
           
             fifty
          
           yeares
           ,
           can
           surely
           doe
           it
           :
           and
           although
           having
           done
           it
           ,
           he
           shall
           have
           
             Liberty
             ,
          
           after
           that
           number
           of
           yeares
           ,
           to
           
             retract
             ,
          
           if
           he
           please
           ,
           yet
           is
           this
           no
           
             obligation
          
           that
           he
           
             shall
          
           retract
           ,
           but
           onely
           a
           priviledge
           that
           he
           
             may
             ,
          
           which
           priviledge
           he
           may
           againe
           as
           lawfully
           deny
           himselfe
           to
           make
           use
           of
           ,
           as
           before
           he
           did
           of
           his
           first
           
             Liberty
             .
          
        
         
           §
           .
           19.
           
           Mean
           while
           the
           
             conclusion
             ,
          
           or
           close
           of
           this
           
             Authors
          
           reasoning
           is
           a
           little
           more
           
             extraordinary
          
           yet
           .
           For
           having
           from
           (
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           of
           )
           the
           
             Jubilee
             ,
          
           inferr'd
           that
           
             he
             did
             not
             make
             himself
             irrecoverably
             a
             slave
             ,
          
           he
           proceeds
           .
           [
           And
           if
           so
           (
           
             i.
             e.
          
           sure
           ,
           if
           he
           made
           not
           himselfe
           a
           slave
           
             irrecoverably
             )
             where
             is
             the
             warrant
             from
             God
             ,
             or
             Nature
             ,
             from
             passiing
             away
             his
             freedome
             ,
             or
             Liberty
             at
             all
             ?
             and
             if
             so
             ,
             how
             without
             recall
             ,
             and
             irreversibly
             ?
          
           ]
           Is
           it
           possible
           this
           Author
           could
           think
           these
           conclusions
           demonstrated
           so
           
             logically
             ,
          
           as
           that
           he
           should
           set
           them
           downe
           by
           way
           of
           
             question
             ,
          
           which
           supposes
           them
           irrefragable
           at
           the
           first
           asking
           ?
        
         
           §
           .
           20.
           
           For
           the
           first
           of
           them
           ,
           is
           not
           the
           
             contrary
          
           most
           demonstrable
           ?
           that
           if
           he
           were
           a
           
             slave
          
           till
           the
           year
           of
           
             Jubilee
             ,
          
           (
           as
           t
           is
           confest
           he
           was
           ,
           and
           withall
           that
           he
           was
           so
           by
           
             Gods
             permission
          
           )
           then
           there
           is
           
             warrant
             from
             God
             for
             passing
             away
             his
             Liberty
             in
             some
          
           degree
           ,
           
           and
           for
           some
           space
           ,
           though
           not
           irrevocably
           .
           Doth
           not
           he
           serve
           at
           all
           ,
           that
           serves
           not
           
             eternally
             ?
          
           or
           is
           that
           no
           warrant
           at
           all
           ,
           which
           is
           such
           for
           a
           limited
           time
           only
           ?
           Then
           sure
           are
           we
           not
           at
           all
           
             permitted
          
           to
           be
           men
           ,
           or
           
             warranted
          
           by
           
             God
          
           ▪
           or
           
             Nature
             ,
          
           to
           live
           in
           this
           world
           ,
           because
           we
           have
           our
           
             Jubilee
          
           too
           ,
           our
           time
           of
           
             manumission
          
           from
           hence
           .
        
         
           §
           .
           21.
           
           And
           for
           the
           second
           ,
           what
           is
           that
           but
           a
           plaine
           
             Circle
             ,
          
           first
           to
           infer
           the
           [
           
             not
             at
             all
          
           ]
           from
           the
           [
           
             not
             irrevocably
          
           ]
           and
           then
           in
           same
           breath
           ,
           the
           [
           
             not
             irrovocably
          
           ]
           from
           the
           [
           
             not
             at
             all
             .
          
           ]
           How
           reconcileable
           this
           is
           with
           the
           Authours
           
             popular
          
           title
           of
           
             Philodemius
          
           I
           dispute
           not
           ,
           but
           resolve
           ,
           it
           is
           not
           the
           particular
           merit
           which
           bestowed
           on
           him
           that
           other
           more
           
             regular
          
           of
           
             Eutactus
             .
          
        
         
           §
           .
           22.
           
           And
           for
           the
           dexterity
           that
           is
           exprest
           in
           the
           conclusion
           of
           the
           whole
           section
           ,
           [
           
             That
             therefore
             ,
             that
             absolute
             ,
             and
             unreserved
             resignation
             of
             a
             mans
             native
             Liberty
             ,
             &c.
             without
             any
             just
             condition
             ,
             or
             adaequate
             exchange
             ,
          
           (
           which
           saith
           he
           ,
           is
           hereby
           pleaded
           for
           by
           the
           Doctor
           )
           
             can
             have
             no
             rise
             ,
             or
             origination
             from
             God
             ,
             or
             reasonable
             nature
          
           ]
           (
           imposing
           on
           the
           
             Doctor
          
           directly
           against
           his
           sense
           ,
           those
           words
           of
           so
           irrationall
           importance
           ,
           [
           
             without
             any
             just
             condition
             ,
             or
             adaequate
             exchange
          
           ]
           I
           shall
           suppose
           that
           this
           was
           an
           effect
           of
           the
           necessary
           wants
           of
           his
           cause
           ,
           and
           a
           discreet
           praevision
           that
           his
           conclusion
           could
           not
           subsist
           without
           such
           
             supplies
             ,
          
           which
           made
           him
           venture
           on
           such
           indirect
           meanes
           .
        
         
           §
           .
           23.
           
           For
           Doctor
           
             Hammond
          
           is
           not
           such
           an
           enemy
           to
           man-kind
           ,
           as
           to
           plead
           for
           such
           
             irrationall
          
           actings
           ,
           or
           to
           become
           his
           advocate
           that
           makes
           imprudent
           ,
           or
           
             unthrifty
          
           bargaines
           ,
           (
           though
           by
           the
           strength
           of
           his
           
             free
             will
             to
             evill
             ,
          
           he
           may
           possibly
           do
           so
           sometimes
           ,
           and
           be
           obliged
           by
           his
           owne
           act
           ,
           and
           justly
           suffer
           the
           inconveniences
           ,
           and
           smarts
           of
           it
           )
           but
           resolveth
           ,
           that
           both
           the
           
             Campanians
          
           in
           their
           
             dedition
             ,
          
           and
           the
           
             Barbarians
          
           in
           their
           request
           to
           the
           
             Romans
             ,
          
           that
           they
           might
           have
           leave
           to
           become
           their
           
             servants
          
           ;
           and
           the
           
             Jew
          
           in
           
             Moses's
          
           supposition
           ,
           that
           
             loved
             his
             Master
             ,
          
           and
           preferr'd
           his
           
             service
          
           before
           his
           
             manumission
             ,
          
           (
           I
           shall
           adde
           my selfe
           also
           ,
           who
           professe
           to
           prefer
           (
           in
           my
           choice
           for
           my selfe
           )
           
             subjection
          
           before
           absolute
           
             Liberty
             ,
          
           nay
           ,
           before
           
             Soveraignty
          
           it selfe
           ,
           and
           believe
           it
           a
           farre
           more
           
             sober
             ,
          
           and
           consequently
           
             rationall
          
           speech
           in
           
             Saul
             ,
          
           1
           
             Sam.
          
           9.21
           .
           which
           exprest
           some
           
           aversation
           to
           
             Samuels
          
           proposal
           about
           
             anointing
          
           him
           ,
           then
           that
           other
           of
           
             Absolons
             ,
             O
             that
             I
             were
             a
             Judge
             ,
             or
             King
             ,
             &c.
          
           )
           did
           all
           part
           with
           their
           
             Liberty
          
           upon
           
             adequate
             exchanges
             ,
          
           such
           ,
           as
           they
           (
           which
           were
           the
           fittest
           judges
           what
           themselves
           thought
           )
           did
           conceive
           to
           be
           the
           full
           
             worth
          
           of
           the
           commodity
           they
           parted
           with
           :
           And
           such
           a
           
             rationall
          
           power
           of
           parting
           with
           absolute
           
             Liberty
          
           for
           somewhat
           that
           I
           like
           better
           ,
           (
           
             i.
             e.
          
           for
           
             subjection
          
           to
           
             Government
             ,
          
           which
           is
           ,
           1.
           in
           it selfe
           ,
           farre
           removed
           from
           
             slavery
          
           ;
           and
           2.
           is
           the
           onely
           way
           to
           
             secure
          
           men
           from
           the
           
             danger
          
           of
           it
           )
           is
           all
           that
           that
           
             Addresse
          
           had
           occasion
           to
           assert
           ,
           or
           plead
           for
           at
           that
           time
           .
        
         
           §
           .
           24.
           
           One
           thing
           more
           there
           is
           ,
           which
           I
           may
           be
           allowed
           to
           adde
           ,
           (
           having
           thus
           farre
           reply'd
           to
           all
           his
           answers
           )
           that
           the
           conclusion
           which
           was
           in
           the
           
             Addresse
          
           inferr'd
           from
           that
           practice
           of
           the
           
             Jewes
             ,
          
           was
           farther
           confirm'd
           by
           the
           practice
           of
           diverse
           
             Heathens
             ,
          
           who
           can
           neither
           be
           excused
           by
           the
           pretence
           of
           a
           
             permission
             ,
          
           or
           speciall
           
             dispensation
          
           from
           
             God
          
           to
           doe
           unnaturall
           things
           (
           as
           he
           thinks
           may
           be
           affirmed
           of
           the
           
             Jew
          
           )
           nor
           yet
           were
           observed
           by
           the
           most
           rational
           
             Historians
          
           to
           have
           done
           any
           thing
           contrary
           to
           
             Reason
          
           or
           
             Nature
             ,
          
           in
           changing
           absolute
           Liberty
           for
           somewhat
           which
           seemed
           better
           ,
           and
           more
           advantagious
           to
           them
           ,
           to
           wit
           ,
           for
           security
           ,
           and
           
             protestion
             ,
             i.
             e.
          
           in
           changing
           a
           state
           of
           common
           
             hostility
             ,
          
           (
           the
           unhappiest
           lot
           in
           nature
           )
           for
           that
           other
           (
           set
           down
           by
           the
           
             Apostle
          
           as
           the
           object
           of
           their
           Christian
           
             *
          
           
             pursuite
             ,
          
           and
           
             emulation
             ,
          
           and
           
             *
          
           
             contention
          
           )
           a
           quiet
           setled
           
             peace
             .
          
           The
           advantage
           of
           which
           change
           ,
           he
           that
           is
           not
           inclined
           to
           acknowledge
           ,
           must
           be
           of
           a
           temper
           of
           
             minde
             ,
          
           or
           body
           so
           distant
           from
           that
           ,
           which
           
             God
          
           hath
           given
           me
           ,
           that
           I
           shall
           not
           wonder
           ,
           that
           that
           which
           seemes
           to
           me
           most
           demonstractively
           asserted
           ,
           is
           to
           him
           so
           farre
           from
           being
           acknowledged
           such
           .
           I
           shall
           adde
           no
           more
           to
           the
           vindicating
           of
           the
           first
           proposition
           ,
           till
           I
           meet
           with
           the
           
             temptation
          
           of
           better
           ,
           or
           more
           dangerous
           
             arguments
          
           against
           it
           .
        
         
           §
           .
           25.
           
           I
           proceed
           as
           briefly
           to
           the
           second
           ,
           which
           is
           proposed
           in
           the
           
             Addresse
          
           by
           way
           of
           
             question
             ,
             Whether
             ever
             any
             man
             was
             by
             God
             ,
             or
             Nature
             ,
             invested
             with
             power
             of
             his
             owne
             Life
             ,
          
           i.
           e.
           
             with
             power
             to
             take
             away
             his
             owne
             Life
             ,
             to
             kill
             himselfe
             ?
          
           The
           vindicating
           of
           which
           ,
           I
           must
           acknowledge
           a
           taske
           ,
           to
           which
           I
           did
           not
           expect
           ,
           that
           the
           Doctor
           should
           be
           call'd
           ;
           having
           not
           ,
           till
           now
           ,
           been
           so
           fully
           convinced
           of
           the
           danger
           ,
           and
           
           ill
           consequences
           of
           favouring
           the
           excesses
           of
           those
           mens
           wits
           ,
           who
           have
           maintained
           
             paradoxes
             ,
          
           or
           of
           the
           improvidence
           of
           those
           that
           have
           tempted
           others
           by
           the
           publishing
           of
           them
           .
        
         
           §
           .
           26.
           
           For
           certainly
           about
           two
           yeares
           since
           ,
           before
           the
           time
           ,
           that
           the
           
             postthumous
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           :
           was
           set
           out
           ,
           a
           man
           might
           in
           this
           Nation
           have
           adventur'd
           to
           have
           asked
           so
           calme
           a
           
             question
             [
             whether
             a
             man
             might
             Lawfully
             kill
             himself
             ?
             ]
          
           and
           not
           have
           feared
           a
           challenge
           in
           
             Print
          
           for
           this
           injury
           ,
           or
           encroachment
           upon
           the
           liberty
           of
           our
           
             Nature
             .
          
           And
           I
           conceive
           those
           Lawes
           of
           our
           Land
           ,
           which
           have
           look'd
           on
           this
           
             selfe-slaughter
             ,
          
           as
           an
           inhumane
           crime
           ,
           and
           punish'd
           it
           after
           
             Death
             ,
          
           with
           the
           deniall
           of
           
             Christian
             buriall
             ,
          
           &
           a
           marke
           of
           reproach
           upon
           the
           
             grave
             ,
          
           might
           ,
           when
           time
           was
           ,
           have
           been
           able
           to
           have
           come
           in
           to
           the
           assistance
           of
           so
           known
           a
           
             truth
          
           ;
           had
           not
           the
           sacred
           rites
           of
           
             Christian
             buryall
          
           been
           now
           so
           despised
           ,
           and
           profaned
           ,
           that
           the
           wanting
           them
           hath
           ceased
           to
           be
           esteemed
           a
           punishment
           among
           us
           ;
           had
           not
           the
           Custome
           of
           
             killing
          
           other
           men
           so
           harass'd
           our
           Consciences
           ,
           and
           obliterated
           all
           the
           remainders
           of
           written
           ,
           and
           unwritten
           
             Lawes
             ,
          
           that
           we
           need
           not
           be
           wondred
           at
           ,
           if
           the
           
             swords
             ,
          
           which
           have
           been
           so
           flesht
           abroad
           ,
           mistake
           their
           way
           sometimes
           ,
           and
           return
           on
           the
           owners
           brests
           .
           And
           lastly
           ,
           had
           not
           the
           deduction
           been
           so
           prone
           ,
           and
           easie
           from
           the
           
             Generall
             ,
          
           to
           the
           
             particulars
             ,
          
           from
           the
           
             Lawfulnesse
          
           of
           a
           
             Nations
          
           destroying
           
             it selfe
             ,
          
           to
           a
           
             single
             persons
          
           going
           and
           doing
           likewise
           ,
           from
           the
           justifying
           of
           
             civil
          
           intestine
           slaughters
           of
           the
           
             publicke
             ,
          
           to
           that
           other
           more
           tolerable
           crime
           of
           a
           
             single
             violence
             .
          
        
         
           §
           .
           26.
           
           As
           it
           is
           ,
           I
           shall
           not
           endeavour
           to
           perswade
           my selfe
           (
           as
           the
           
             Pyrrhonian
          
           in
           
             Sextus
             Empiricus
             ,
          
           would
           teach
           me
           to
           do
           )
           that
           I
           was
           in
           a
           dream
           ,
           when
           I
           read
           D.
           
             Hammond
          
           cited
           ,
           and
           confuted
           for
           thus
           affirming
           ;
           I
           must
           rather
           provide
           for
           the
           encounter
           ,
           and
           hasten
           to
           
             answer
          
           the
           
             arguments
             ,
          
           which
           this
           Author
           hath
           offered
           against
           this
           branch
           of
           the
           sixt
           
             commandement
          
           (
           as
           he
           met
           with
           it
           in
           the
           Doctors
           hands
           )
           or
           else
           t
           will
           be
           possible
           this
           opinion
           may
           gather
           
             Proselytes
          
           also
           in
           this
           age
           ,
           wherein
           nothing
           can
           be
           said
           so
           incredible
           ,
           which
           some
           men
           doe
           not
           make
           a
           shift
           to
           take
           up
           ,
           and
           believe
           very
           contentedly
           .
        
         
           §
           .
           27.
           
           His
           first
           argument
           is
           drawne
           from
           the
           Doctors
           Concession
           ,
           that
           
             man
             hath
             power
             from
             God
             and
             Nature
             over
             his
             owne
             
             body
             to
             cut
             ,
             and
             lance
             it
             ,
             and
             over
             his
             owne
             freedome
             to
             passe
             it
             away
             ,
          
           from
           whence
           ,
           if
           he
           doe
           any
           thing
           ,
           he
           must
           undertake
           to
           conclude
           ,
           that
           
             therefore
             he
             hath
             power
             over
             his
             life
          
           also
           ;
           And
           to
           doe
           that
           ,
           he
           must
           make
           good
           these
           three
           things
           :
        
         
           §
           .
           28.
           1.
           
           That
           since
           the
           confutation
           of
           the
           former
           proposition
           ,
           he
           hath
           now
           chang'd
           his
           minde
           ,
           and
           agrees
           with
           Doctor
           
             Hammond
             ,
          
           that
           a
           man
           hath
           from
           
             God
          
           or
           
             Nature
             power
          
           over
           
             his
             freedome
             to
             passe
             it
             away
             ,
          
           (
           for
           otherwise
           ,
           though
           it
           will
           be
           an
           advantage
           against
           Doctor
           
             Hammond
             ,
          
           who
           
             confest
          
           it
           ,
           yet
           will
           it
           not
           be
           of
           use
           to
           himself
           who
           professeth
           the
           contrary
           )
           and
           again
           that
           he
           hath
           forgotten
           ,
           what
           in
           his
           very
           last
           period
           he
           had
           affirmed
           [
           
             that
             God
             doth
             not
             intrust
             and
             allow
             any
             man
             to
             have
             power
             to
             destroy
             his
             owne
             image
             ,
          
           i.
           e.
           
             to
             take
             away
             mans
             life
             ,
             but
             him
             ,
             or
             them
             whom
             he
             makes
             Gods
             ,
          
           i.
           e.
           
           
             Magistrates
             to
             whom
             he
             deputes
             his
             owne
             place
          
           ]
           for
           sure
           it
           cannot
           be
           thought
           ,
           that
           every
           
             private
             man
          
           in
           the
           
             community
          
           of
           
             Nature
             ,
          
           is
           such
           a
           
             Vicegerent
             of
             God
             ,
          
           or
           
             Magistrate
             .
          
        
         
           §
           .
           29.
           2.
           
           That
           the
           
             argument
             ,
             à
             minori
             ad
             majus
             affirmativè
             ,
          
           is
           valid
           ,
           against
           all
           
             Logicke
             ,
          
           viz
           :
           That
           he
           that
           hath
           power
           over
           the
           
             body
             ,
          
           or
           over
           
             freedome
             ,
          
           is
           supposed
           to
           have
           
             power
             over
             Life
             also
             ,
          
           and
           so
           that
           the
           
             Surgeon
             ,
          
           that
           may
           scarify
           the
           flesh
           ,
           or
           
             cut
          
           off
           an
           Arme
           ,
           may
           therefore
           as
           Lawfully
           
             slash
          
           the
           throate
           ,
           and
           
             cut
             off
          
           the
           
             head
          
           also
           ,
           and
           in
           like
           manner
           that
           the
           Master
           by
           being
           such
           ,
           is
           become
           the
           
             Judge
          
           of
           his
           Servant
           ,
           and
           hath
           among
           
             Christians
          
           that
           
             power
          
           of
           his
           
             Life
             ,
          
           which
           he
           hath
           seldome
           been
           allowed
           among
           the
           worst
           of
           Heathens
           .
        
         
           §
           .
           30.
           
           And
           3.
           
           That
           
             God
             ,
          
           which
           hath
           put
           something
           in
           our
           power
           ,
           is
           thereby
           obliged
           to
           reserve
           nothing
           to
           himselfe
           ;
           Or
           that
           by
           giving
           us
           the
           
             usus
             fructus
             ,
          
           or
           benefits
           of
           Life
           ,
           he
           hath
           giving
           us
           the
           absolute
           
             dominion
             ,
          
           and
           propriety
           of
           it
           also
           .
        
         
           §
           .
           31.
           
           But
           without
           either
           of
           these
           3
           more
           difficult
           undertakings
           ,
           the
           
             Authour
          
           hath
           attempted
           an
           easier
           way
           ,
           by
           supposing
           that
           neither
           
             cutting
             of
             flesh
             ,
          
           nor
           
             Parting
             with
             freedome
             may
             be
             endured
             by
             God
             or
             Nature
             ,
             unlesse
             they
             referre
             to
             such
             an
             end
             ,
             whereby
             a
             farre
             greater
             good
             is
             to
             be
             enjoyed
             ,
             and
             obtained
             :
             that
             cutting
             or
             lancing
             (
             without
             this
             necessary
             circumstance
             of
             a
             greater
             good
             )
             is
             a
             step
             or
             degree
             toward
             selfe
             murther
             ,
          
           &c.
           
           From
           whence
           the
           
             Conclusion
             ,
          
           I
           suppose
           ,
           must
           be
           ,
           that
           by
           the
           same
           reason
           the
           
             Killing
          
           of
           ones
           
             selfe
             ,
          
           may
           then
           also
           be
           conceiv'd
           allowable
           by
           
             God
             ,
          
           when
           
           it
           is
           referr'd
           by
           me
           to
           such
           an
           
             end
             ,
          
           whereby
           a
           far
           
             greater
             good
             is
             to
             be
             enjoyed
             ,
          
           and
           
             obtained
             ,
          
           but
           never
           else
           .
        
         
           §
           .
           32.
           
           To
           which
           I
           shall
           make
           these
           clear
           Replyes
           ,
           1.
           
           That
           a
           thing
           directly
           
             forbidden
          
           by
           God
           ,
           cannot
           be
           thought
           approveable
           by
           him
           ,
           upon
           the
           referring
           of
           it
           to
           a
           
             morall
          
           (
           much
           lesse
           if
           it
           be
           but
           an
           
             advantagious
          
           or
           
             profitable
             )
             good
          
           end
           .
           
             Their
             damnation
             is
             just
             ,
             that
             say
             ,
             they
             may
             doe
             evill
             that
             good
             may
             come
             :
          
           And
           that
           this
           is
           not
           a
           
             begging
          
           of
           the
           
             question
          
           ;
           but
           that
           ,
           indeed
           ,
           
             self-homicide
             is
          
           evill
           ,
           and
           forbidden
           by
           
             God
             ,
          
           will
           be
           clear
           by
           remembring
           these
           three
           things
           ,
           1.
           
           That
           the
           command
           of
           not
           
             killing
             ,
          
           is
           
             indefinite
          
           ;
           and
           that
           he
           that
           
             kils
             himselfe
             ,
          
           doth
           certainly
           
             kill
             ,
          
           that
           he
           that
           
             sheds
             his
             own
             bloud
             ,
             sheds
          
           the
           
             bloud
          
           of
           a
           
             Man
          
           :
           and
           2.
           
           That
           the
           
             Image
             of
             God
          
           residing
           on
           him
           (
           which
           is
           the
           
             ground
          
           of
           this
           prohibition
           in
           
             Moses
             ,
             Gen.
          
           9.6
           .
           )
           is
           as
           truly
           so
           ,
           when
           't
           is
           beheld
           in
           the
           
             reflexion
             ,
          
           as
           when
           in
           the
           
             direct
             line
             ,
          
           in
           my self
           ,
           as
           in
           any
           other
           man
           .
           3.
           
           That
           the
           power
           of
           
             Life
          
           is
           
             Reserved
          
           a
           peculiar
           to
           
             God
             ,
          
           and
           not
           communicated
           to
           the
           Creature
           ,
           (
           save
           onely
           to
           his
           
             Vice-gerent
          
           )
           which
           may
           thus
           appear
           .
           
             God
          
           as
           the
           
             Creator
          
           of
           the
           World
           ,
           and
           sole
           doner
           of
           
             life
          
           must
           be
           acknowledged
           to
           have
           the
           
             dominion
          
           over
           it
           :
           This
           
             dominion
          
           consequently
           is
           
             communicated
          
           to
           none
           but
           to
           those
           to
           whom
           by
           
             God
          
           it
           is
           
             communicated
          
           ;
           To
           the
           
             Magistrate
          
           this
           
             power
          
           is
           given
           by
           that
           Law
           of
           
             God
             ,
          
           whereby
           he
           prescribes
           the
           putting
           certain
           Malefactors
           to
           
             Death
          
           ;
           and
           whereby
           he
           constitutues
           the
           
             Magistrate
          
           his
           
             Vice-gerent
          
           on
           Earth
           ,
           and
           so
           the
           
             executioner
          
           of
           that
           
             Law
             ,
             an
             avenger
             for
             wrath
             ,
             Rom.
          
           13.
           
           And
           whosoever
           will
           challenge
           the
           like
           
             power
             ,
          
           must
           shew
           the
           like
           
             charter
             ,
          
           and
           evidence
           ;
           and
           if
           he
           cannot
           doe
           that
           ,
           that
           is
           sufficient
           to
           prove
           that
           he
           
             hath
          
           it
           not
           ;
           As
           't
           is
           sufficient
           to
           
             convict
          
           any
           man
           of
           the
           injustice
           of
           any
           
             his
          
           claime
           to
           
             my
          
           estate
           ,
           that
           he
           cannot
           shew
           any
           
             deed
          
           whereby
           it
           was
           convey'd
           to
           
             him
          
           from
           
             me
          
           ;
           And
           there
           need
           no
           other
           
             Affirmative
          
           proof
           against
           such
           an
           one
           ,
           then
           that
           it
           was
           
             once
          
           in
           
             me
             ,
          
           and
           it
           appeares
           not
           how
           it
           parted
           from
           me
           to
           any
           other
           .
           And
           therefore
           ,
           till
           some
           
             evidence
          
           be
           produced
           ,
           (
           which
           I
           suppose
           will
           never
           be
           )
           that
           
             this
             power
          
           of
           
             life
          
           is
           made
           over
           from
           
             God
          
           to
           every
           
             private
          
           man
           ,
           the
           demonstration
           is
           abundantly
           clear
           ,
           that
           that
           
             power
          
           is
           not
           in
           any
           
             private
          
           man
           any
           more
           over
           
             himselfe
          
           then
           
             others
             .
          
           And
           it
           is
           observable
           to
           
             this
          
           very
           purpose
           ,
           that
           though
           the
           
             Stoicks
             ,
          
           to
           teach
           their
           Disciples
           
             apathy
             ,
          
           or
           courage
           
           against
           whatsoever
           events
           did
           talk
           of
           that
           sure
           remedy
           against
           all
           temporal
           pressures
           ,
           the
           
             going
             out
             ,
          
           or
           
             killing
             themselves
             ,
          
           (
           looking
           on
           it
           favourably
           as
           a
           
             refuge
             ,
          
           or
           
             sanctuary
          
           from
           all
           those
           things
           which
           might
           otherwise
           be
           phansied
           unsupportable
           )
           yet
           when
           they
           considered
           it
           this
           other
           way
           ,
           (
           as
           every
           thing
           ,
           they
           said
           ,
           had
           
             two
             handles
             )
             i.
             e.
          
           in
           respect
           of
           
             God
             ,
          
           who
           placed
           them
           here
           ;
           it
           was
           generally
           resolved
           by
           them
           ,
           
             viz.
          
           by
           
             Seneca
             ,
          
           and
           the
           wisest
           of
           them
           (
           and
           the
           more
           foolish
           of
           that
           Sect
           ,
           are
           seldome
           found
           to
           
             practice
          
           the
           contrary
           )
           that
           we
           must
           not
           on
           our
           own
           heads
           
             desert
          
           our
           
             station
             ,
          
           but
           maintaine
           that
           ground
           on
           which
           our
           
             Generall
          
           hath
           set
           us
           ,
           and
           waite
           with
           courage
           and
           patience
           ,
           till
           he
           think
           fit
           to
           command
           us
           off
           againe
           .
           As
           for
           the
           other
           two
           ,
           power
           over
           the
           
             flesh
             ,
          
           and
           the
           
             freedome
             ,
          
           the
           
             cutting
          
           of
           one
           ,
           and
           
             parting
          
           with
           the
           other
           ,
           they
           are
           no
           degrees
           toward
           the
           taking
           away
           
             life
             ,
          
           but
           on
           the
           contrary
           are
           used
           on
           purpose
           for
           the
           preserving
           of
           it
           ,
           in
           its
           being
           ,
           or
           well
           being
           ,
           the
           one
           by
           the
           rules
           of
           physick
           ,
           the
           other
           of
           policy
           ;
           and
           therefore
           is
           the
           power
           of
           those
           allowed
           us
           by
           God
           ,
           and
           Nature
           ,
           because
           they
           are
           thus
           instrumentall
           to
           that
           end
           ,
           and
           submitted
           to
           our
           discretion
           ,
           because
           they
           may
           be
           so
           .
           Thus
           are
           some
           things
           referred
           to
           the
           
             Stewards
          
           judgement
           ,
           and
           put
           into
           his
           
             power
             ,
          
           to
           
             dispose
          
           for
           the
           good
           of
           the
           Family
           ,
           and
           yet
           others
           
             reserv'd
          
           peculiar
           ,
           and
           
             sacred
          
           in
           the
           
             Masters
          
           own
           hands
           .
           Thus
           are
           my
           
             Writings
          
           put
           into
           my
           
             Lawyers
          
           hand
           ,
           for
           him
           to
           use
           to
           the
           preserving
           of
           my
           
             Estate
          
           ;
           yet
           is
           not
           my
           
             Estate
          
           put
           into
           his
           
             power
          
           to
           dispose
           of
           it
           at
           his
           pleasure
           for
           some
           greater
           end
           .
           And
           the
           argument
           would
           be
           very
           infirme
           ,
           because
           that
           
             power
          
           which
           the
           
             Steward
             ,
          
           or
           Lawyer
           hath
           intrusted
           to
           him
           ,
           ought
           not
           to
           be
           used
           by
           him
           ,
           but
           in
           order
           to
           some
           
             good
             end
          
           ;
           that
           therefore
           ,
           that
           which
           is
           not
           so
           
             entrusted
          
           to
           him
           ,
           may
           be
           thus
           assumed
           also
           .
           Some
           
             rayes
          
           there
           have
           alwayes
           been
           communicated
           from
           Heaven
           to
           this
           Earth
           of
           ours
           ;
           and
           yet
           some
           
             Flowers
          
           of
           of
           that
           celestiall
           
             Crown
             ,
          
           which
           have
           been
           
             reserved
          
           as
           
             sacred
             ,
          
           and
           
             incommunicable
             .
          
           And
           so
           there
           will
           be
           no
           kind
           of
           weight
           or
           concludency
           in
           this
           present
           way
           of
           
             arguing
             ,
          
           this
           
             ballancing
          
           of
           
             flesh
          
           or
           
             liberty
          
           with
           
             Life
             ,
          
           till
           it
           appear
           also
           from
           the
           
             same
             ,
          
           or
           equall
           
             evidence
             ,
          
           that
           those
           are
           
             reserved
          
           by
           
             God
             ,
          
           as
           Life
           appears
           to
           be
           .
           This
           certainly
           without
           any
           more
           help
           ,
           is
           a
           full
           satisfaction
           to
           this
           argument
           .
        
         
         
           §
           .
           33.
           
           But
           then
           secondly
           ,
           
             &
             ex
             abundanti
             ,
          
           the
           
             Killing
             my self
          
           is
           no
           way
           ordinable
           to
           
             good
             ,
          
           1.
           
           'T
           is
           not
           ordinable
           to
           mine
           owne
           
             present
             worldly
             advant●ge
             ,
          
           as
           
             lancing
             ,
          
           and
           
             subjection
          
           may
           be
           ,
           that
           is
           clear
           ;
           and
           that
           is
           a
           reason
           why
           
             God
          
           should
           not
           give
           us
           this
           
             Liberty
             ,
          
           (
           though
           if
           we
           were
           not
           able
           to
           render
           
             reasons
             ,
          
           the
           
             wisdome
          
           of
           the
           Law-giver
           were
           
             reason
          
           enough
           )
           and
           for
           
             future
          
           advantages
           to
           
             my selfe
             ,
          
           the
           
             being
             with
             Christ
             ,
          
           which
           is
           
             farre
             better
             ,
          
           1.
           that
           cannot
           be
           taken
           notice
           of
           by
           bare
           
             Nature
             ,
          
           till
           that
           be
           
             Christianized
             :
          
           and
           then
           2.
           according
           to
           the
           
             Christians
          
           rules
           ,
           we
           have
           all
           reason
           to
           resolve
           that
           't
           will
           not
           be
           purchast
           by
           any
           other
           way
           ,
           but
           by
           that
           which
           
             God
          
           hath
           prescribed
           toward
           it
           ,
           
             i.
             e.
          
           by
           lawfull
           unprohibited
           courses
           .
           It
           being
           evident
           ,
           that
           the
           
             Crown
          
           which
           is
           held
           in
           
             Gods
          
           hand
           shall
           not
           be
           dispenced
           to
           any
           ,
           but
           those
           which
           doe
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             strive
             lawfully
             ,
          
           and
           that
           
             patience
          
           of
           waiting
           till
           
             God
          
           calls
           ,
           is
           one
           of
           the
           Lawes
           that
           are
           thus
           prescribed
           in
           our
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
        
         
           §
           .
           34.
           
           As
           for
           advantages
           to
           
             others
             ,
          
           the
           
             Publick-weal
             ,
          
           or
           
             peace
             ,
          
           't
           is
           not
           imaginable
           ,
           how
           the
           
             killing
             my self
          
           can
           be
           directly
           ,
           or
           otherwise
           then
           by
           accident
           ,
           ordinable
           to
           that
           ;
           whatsoever
           can
           be
           conceived
           of
           it
           ,
           will
           be
           as
           sufficiently
           
             provided
          
           for
           by
           the
           
             Magistrates
          
           having
           
             power
             of
             life
          
           ;
           and
           that
           he
           may
           have
           from
           
             God
          
           immediately
           ,
           as
           well
           as
           he
           can
           be
           supposed
           to
           have
           it
           from
           any
           act
           of
           collation
           from
           
             me
             ,
          
           if
           't
           were
           in
           my
           
             power
             .
          
        
         
           §
           .
           35.
           
           Lastly
           ,
           For
           any
           
             morall
             ,
          
           or
           
             Christian
          
           virtue
           ,
           or
           yet
           farther
           ,
           the
           
             illustrating
          
           of
           the
           Glory
           of
           our
           
             Creatour
             ,
          
           (
           which
           alone
           deserve
           the
           title
           of
           
             good
             ends
          
           )
           't
           is
           not
           the
           having
           an
           
             unlimited
             power
             ,
          
           that
           
             immediately
             ,
          
           or
           
             directly
          
           contributes
           to
           these
           ,
           but
           the
           making
           
             use
          
           of
           the
           
             limited
             powers
          
           we
           have
           ,
           the
           
             imploying
          
           the
           
             lives
          
           which
           he
           hath
           given
           us
           ,
           according
           to
           his
           
             will
             ,
          
           and
           not
           the
           
             destroying
          
           them
           
             contrary
          
           to
           it
           ,
           I
           shall
           not
           need
           to
           prosecute
           this
           .
           All
           that
           is
           in
           this
           place
           pretended
           by
           the
           Author
           to
           this
           purpose
           ,
           is
           onely
           this
           ,
           that
           a
           
             man
             may
             freely
             consent
             ,
             and
             willingly
             expose
             his
             life
             to
             death
             for
             a
             greater
             ,
             or
             publiker
             good
             .
          
        
         
           §
           .
           36.
           
           Where
           by
           
             consenting
          
           I
           shall
           suppose
           him
           to
           mean
           a
           
             consent
          
           of
           the
           
             will
          
           to
           that
           action
           which
           immediately
           followes
           ,
           
             i.
             e.
          
           to
           the
           
             exposing
             his
             life
             to
             death
             ,
          
           (
           and
           if
           by
           
             consent
          
           he
           should
           mean
           any
           thing
           else
           ,
           as
           the
           
             consenting
             ,
          
           that
           the
           other
           shall
           
             kill
          
           him
           ,
           or
           the
           making
           it
           
             free
          
           and
           
             lawfull
          
           to
           that
           other
           ,
           to
           take
           away
           his
           
             Life
             ,
          
           
           then
           hath
           he
           put
           two
           very
           distant
           things
           together
           ,
           and
           so
           't
           is
           but
           the
           ordinary
           fallacy
           
             plurium
             interrogationum
             ,
          
           and
           in
           that
           Notion
           of
           
             Consenting
          
           I
           shall
           anon
           shew
           that
           man
           
             may
             not
             ,
          
           i.
           e.
           hath
           not
           
             power
          
           so
           to
           
             Consent
             .
          
           )
           And
           to
           the
           proving
           of
           this
           ,
           it
           is
           ,
           that
           his
           remaining
           endeavours
           (
           as
           farr
           as
           concernes
           Doctor
           
             Hommond
          
           )
           are
           directed
           .
           And
           accordingly
           he
           saith
           ,
           
             He
             will
             be
             so
             bold
             as
             to
             state
             the
             Question
             as
             it
             ought
             ,
          
           i.
           e.
           to
           remove
           it
           from
           the
           words
           and
           sence
           wherein
           Doctor
           
             Hammond
          
           proposed
           it
           (
           and
           in
           which
           it
           is
           that
           his
           whole
           discourse
           is
           grounded
           )
           to
           those
           other
           words
           of
           his
           owne
           ,
           most
           extreamly
           distant
           in
           
             sound
          
           and
           
             sence
          
           ;
           and
           in
           which
           I
           am
           as
           confident
           ,
           that
           the
           truth
           is
           on
           his
           side
           ,
           (
           if
           
             Consent
          
           signifie
           no
           more
           then
           I
           take
           it
           to
           signifie
           )
           as
           I
           am
           ,
           that
           that
           truth
           doth
           not
           contradict
           those
           other
           truths
           ,
           which
           by
           Doctor
           
             Hammond
          
           are
           superstructed
           on
           his
           foundation
           ;
           or
           that
           the
           
             Proposition
             ,
          
           as
           't
           is
           stated
           by
           the
           Doctor
           ,
           is
           all
           that
           is
           necessary
           to
           be
           affirm'd
           for
           the
           founding
           of
           the
           rest
           of
           his
           discourse
           .
        
         
           §
           .
           37.
           
           For
           I
           desire
           to
           know
           ,
           whether
           there
           be
           no
           difference
           betwixt
           
             killing
             my self
             ,
          
           and
           
             exposing
             my
             life
             to
             death
             ?
          
           If
           so
           ,
           then
           it
           must
           be
           not
           onely
           
             lawfull
          
           so
           to
           
             kill
             my self
          
           (
           which
           is
           all
           the
           Author
           demands
           )
           but
           sometimes
           an
           act
           of
           
             duty
             ,
          
           and
           
             necessity
          
           also
           :
           For
           so
           certainly
           (
           in
           the
           assisting
           my
           
             Soveraign
             ,
          
           or
           Country
           to
           
             hazard
             ,
          
           and
           
             expose
          
           my
           life
           ,
           when
           I
           am
           thereto
           lawfully
           called
           ;
           and
           so
           againe
           ,
           to
           
             suffer
             Martyrdome
          
           in
           the
           confession
           of
           
             Christ
             ,
          
           or
           discharge
           of
           any
           
             Christian
          
           duty
           ,
           is
           not
           onely
           
             lawfull
          
           for
           me
           to
           doe
           ,
           but
           I
           
             sinne
          
           if
           I
           doe
           it
           not
           .
           And
           yet
           I
           doe
           not
           perceive
           that
           this
           
             Authour
          
           hath
           laid
           this
           obligation
           ,
           or
           necessity
           on
           himselfe
           ,
           or
           any
           man
           else
           in
           any
           case
           to
           
             kill
          
           (
           or
           lay
           
             violent
             hands
          
           upon
           )
           himselfe
           ,
           and
           so
           I
           suppose
           he
           is
           still
           of
           the
           Doctors
           mind
           ,
           (
           though
           he
           be
           willing
           to
           conceal
           it
           )
           that
           there
           is
           a
           
             difference
          
           between
           these
           .
        
         
           §
           .
           38.
           
           And
           if
           there
           yet
           want
           any
           farther
           light
           to
           the
           clearing
           of
           this
           difference
           between
           this
           [
           
             having
             power
             of
             my
             owne
             life
          
           so
           as
           to
           
             kill
             my selfe
             ,
          
           and
           that
           [
           
             having
             power
             of
          
           my
           
             life
             ,
          
           so
           as
           to
           
             expose
          
           it
           ,
           or
           venture
           it
           in
           a
           
             good
             Cause
          
           ]
           I
           shall
           (
           for
           the
           concluding
           of
           this
           Paper
           )
           propose
           the
           plaine
           difference
           betweene
           them
           .
        
         
           §
           .
           39.
           
           And
           that
           may
           be
           taken
           from
           the
           nature
           of
           the
           word
           [
           
             exposing
          
           ]
           for
           that
           we
           know
           signifies
           no
           more
           ,
           then
           to
           submit
           
           it
           to
           an
           
             hazard
             ,
          
           and
           so
           to
           
             expose
          
           my
           
             life
             ,
          
           is
           to
           
             hazard
          
           my
           life
           :
           In
           doing
           so
           ,
           all
           that
           can
           be
           affirm'd
           of
           me
           ,
           is
           no
           more
           then
           this
           ,
           that
           I
           am
           
             willing
             ,
          
           or
           
             content
          
           (
           and
           by
           my
           actions
           expresse
           that
           willingnesse
           )
           to
           lose
           my
           life
           ,
           if
           
             God
          
           please
           to
           permit
           it
           to
           be
           taken
           from
           me
           .
        
         
           §
           .
           40.
           
           When
           my
           
             life
          
           is
           thus
           lost
           ,
           three
           things
           must
           necessarily
           concurre
           to
           it
           ,
           1.
           
           The
           
             Violence
          
           of
           the
           invader
           ;
           2.
           
           The
           
             Providence
             of
             God
          
           permitting
           him
           to
           invade
           ;
           and
           3.
           
           My
           
             not
             resisting
             ,
          
           or
           my
           not
           using
           the
           meanes
           (
           which
           were
           naturally
           possible
           for
           me
           to
           use
           )
           to
           prevent
           ,
           or
           avoid
           the
           violence
           of
           this
           
             invasion
             ,
          
           as
           when
           
             Christ
          
           might
           have
           used
           
             Angels
          
           (
           and
           another
           
             slight
             ,
          
           and
           a
           third
           
             complyance
             ,
          
           and
           
             caution
          
           )
           but
           chooseth
           not
           to
           doe
           so
           .
           Of
           these
           three
           the
           onely
           
             efficient
             cause
          
           of
           the
           action
           (
           of
           
             killing
          
           )
           is
           the
           malicious
           violent
           
             invader
          
           ;
           sure
           neither
           the
           
             providence
          
           of
           
             God
          
           in
           
             permitting
             ,
          
           nor
           my
           owne
           
             meeknesse
             ,
          
           or
           
             obedience
          
           to
           
             Christ
          
           in
           
             following
          
           him
           ,
           though
           it
           be
           to
           the
           very
           
             Crosse
             .
          
        
         
           §
           .
           41.
           
           In
           this
           case
           ,
           supposing
           that
           it
           be
           for
           a
           
             good
             End
          
           that
           I
           now
           
             expose
          
           my
           life
           ;
           it
           is
           also
           supposed
           ,
           that
           the
           pursuance
           of
           that
           end
           is
           either
           
             duty
          
           in
           me
           ,
           a
           thing
           that
           I
           am
           absolutely
           bound
           to
           ,
           as
           the
           
             Confession
          
           of
           
             Christ
             ,
          
           &c.
           or
           else
           that
           t
           is
           
             excesse
          
           of
           
             Charity
             ,
          
           to
           which
           ,
           though
           it
           be
           not
           under
           
             particular
          
           precept
           ,
           yet
           the
           Intuition
           of
           some
           great
           ,
           and
           
             glorious
          
           end
           doth
           so
           
             invite
             ,
          
           and
           incline
           me
           ,
           that
           t
           is
           
             heroicall
             Virtue
          
           in
           me
           to
           doe
           it
           ,
           and
           that
           which
           (
           though
           
             God
          
           doth
           not
           so
           require
           it
           of
           me
           ,
           as
           that
           I
           
             sinne
             ,
          
           if
           I
           doe
           it
           not
           ,
           yet
           )
           he
           hath
           promised
           to
           
             reward
             abundantly
             ,
          
           whensoever
           't
           is
           done
           
             for
             his
             sake
             .
          
        
         
           §
           .
           42.
           
           In
           the
           former
           of
           these
           cases
           ,
           when
           the
           pursuance
           of
           that
           
             good
             end
          
           is
           
             strict
             duty
             ,
          
           as
           in
           case
           I
           am
           commanded
           to
           
             confesse
             Christ
             ,
          
           or
           to
           assist
           my
           
             Prince
          
           in
           protecting
           my
           Country
           ,
           There
           as
           my
           endeavour
           is
           required
           of
           me
           by
           that
           
             precept
             ,
          
           so
           is
           my
           
             utmost
          
           endeavour
           ,
           such
           as
           I
           must
           not
           remit
           ,
           whatsoever
           the
           
             danger
          
           be
           ;
           And
           if
           that
           
             danger
          
           prove
           to
           be
           the
           
             utmost
             danger
             ,
          
           even
           of
           my
           
             l●fe
          
           it selfe
           ,
           yet
           the
           
             command
          
           of
           
             Constancy
             ,
          
           of
           not
           
             fearing
             ,
          
           or
           
             fainting
             ,
          
           and
           the
           character
           of
           
             perfect
             love
          
           given
           by
           Saint
           
             John
             ,
          
           that
           it
           
             casts
             out
             fear
             ,
          
           and
           the
           denunciations
           against
           the
           
             fearfull
             ,
          
           or
           
             cowardly
             ,
          
           doe
           all
           joyne
           to
           extend
           my
           obligation
           ,
           to
           pursue
           this
           so
           necessary
           
             End
          
           without
           any
           receding
           ,
           and
           if
           the
           
             Crosse
          
           it self
           lie
           in
           my
           way
           toward
           this
           end
           ,
           to
           
             take
             it
             up
             ,
          
           i.
           e.
           willingly
           to
           
           submit
           to
           
             Gods
          
           Providence
           ,
           which
           hath
           thought
           fit
           to
           call
           me
           to
           this
           
             Tryall
             ,
          
           if
           it
           be
           even
           of
           
             resisting
             unto
             bloud
             .
          
           And
           so
           still
           all
           that
           I
           doe
           ,
           is
           the
           
             constant
             ,
             patient
             ,
             chearfull
             submission
          
           to
           
             Gods
          
           Will
           (
           in
           his
           
             providentiall
             disposing
          
           of
           my
           life
           ,
           and
           in
           
             permitting
          
           the
           injurious
           to
           take
           it
           from
           me
           )
           and
           nothing
           else
           ;
           an
           absolute
           choise
           of
           
             Obedience
             ,
          
           but
           not
           of
           
             Death
          
           ;
           a
           sacrificing
           to
           duty
           all
           
             desire
          
           of
           
             Life
             ,
          
           but
           not
           otherwise
           undertaking
           to
           dispose
           of
           it
           .
        
         
           §
           .
           43.
           
           Hence
           is
           it
           that
           my
           
             venturing
          
           of
           my
           
             Life
          
           doth
           not
           clear
           ,
           or
           free
           the
           
             Invader
             ,
          
           from
           any
           degree
           of
           sinne
           ,
           or
           guilt
           in
           thus
           taking
           it
           away
           from
           me
           .
           'T
           was
           but
           a
           
             Sarcasme
          
           or
           
             Trope
          
           in
           
             Julians
          
           Souldiers
           ,
           to
           say
           ,
           they
           did
           not
           wrong
           the
           
             Christians
          
           by
           
             killing
          
           them
           ,
           but
           onely
           hasten
           them
           to
           their
           desired
           home
           :
           And
           the
           
             Fathers
          
           were
           able
           to
           answer
           the
           
             Paralogisme
          
           by
           the
           rule
           in
           
             Ethickes
             ,
          
           distinguishing
           betwixt
           a
           
             mixt
             ,
          
           and
           
             absolute
             will
          
           ;
           and
           so
           concluding
           their
           
             slaughters
          
           to
           be
           
             Injuries
             ,
          
           though
           they
           were
           willingly
           embraced
           ,
           the
           
             Persecutors
          
           to
           be
           
             Persecutors
          
           still
           ,
           though
           the
           other
           were
           
             Martyrs
             .
          
        
         
           §
           .
           44.
           
           Which
           is
           a
           
             demonstrative
          
           proof
           ,
           that
           't
           is
           the
           
             Invader
             ,
          
           not
           
             Sufferer
             ,
          
           whose
           
             act
          
           the
           killing
           is
           supposed
           to
           be
           ,
           and
           so
           that
           I
           am
           not
           in
           this
           case
           of
           
             exposing
             my
             Life
             ,
          
           supposed
           to
           give
           any
           
             Consent
          
           that
           he
           shall
           
             kill
          
           me
           ,
           or
           consequently
           to
           divest
           my self
           of
           the
           
             power
          
           of
           my
           
             life
             ,
          
           or
           indeed
           to
           have
           any
           such
           
             power
          
           over
           it
           .
           For
           whatsoever
           is
           absolutely
           in
           my
           
             power
          
           to
           
             dispose
          
           of
           ,
           that
           I
           may
           lawfully
           consent
           to
           part
           with
           ;
           That
           if
           I
           doe
           part
           with
           it
           ,
           
             ipso
             facto
             ,
          
           and
           
             jure
          
           
             *
          
           becomes
           his
           ,
           to
           whom
           I
           part
           with
           it
           (
           and
           if
           there
           be
           any
           errour
           in
           it
           ,
           't
           is
           chargeable
           on
           the
           
             giver
             ,
          
           who
           was
           thus
           profusely
           
             Liberall
          
           above
           the
           proportion
           :
           )
           And
           consequently
           for
           him
           to
           take
           and
           use
           it
           ,
           is
           in
           
             him
          
           no
           sinne
           ;
           As
           that
           part
           of
           my
           Estate
           which
           is
           in
           my
           power
           ,
           may
           by
           me
           be
           past
           over
           to
           another
           by
           
             gift
             ,
          
           and
           being
           so
           ,
           is
           lawfully
           
             possest
             ,
          
           and
           enjoy'd
           by
           the
           
             receiver
             .
          
        
         
           §
           .
           45.
           
           And
           therefore
           ,
           I
           say
           ,
           if
           the
           lawfullnesse
           of
           the
           
             exposing
          
           my
           Life
           would
           conclude
           me
           to
           have
           a
           
             power
          
           over
           it
           ,
           it
           must
           be
           as
           perfectly
           lawfull
           for
           the
           
             Tyrant
             ,
          
           into
           whose
           hands
           my
           
             Life
          
           (
           in
           the
           
             confessing
          
           of
           
             Christ
          
           )
           is
           by
           me
           exposed
           ,
           to
           take
           that
           
             Life
          
           from
           me
           ,
           as
           't
           is
           for
           the
           poor
           man
           into
           whose
           hands
           my
           
             goods
          
           are
           by
           me
           put
           (
           in
           obedience
           to
           
             Christs
          
           command
           of
           
             mercifulness
          
           )
           to
           
             receive
             ,
          
           
           and
           
             carry
          
           away
           those
           
             goods
          
           ;
           which
           being
           an
           absurdity
           too
           grosse
           to
           be
           defended
           by
           any
           ,
           will
           ,
           I
           suppose
           ,
           incline
           this
           Author
           to
           discerne
           the
           distance
           betwixt
           the
           questions
           ,
           as
           the
           
             one
          
           is
           by
           him
           ,
           and
           as
           the
           
             other
          
           was
           by
           Doctor
           
             Hammond
          
           proposed
           .
        
         
           §
           .
           46.
           
           And
           in
           like
           manner
           also
           ,
           when
           the
           End
           pursued
           by
           me
           ,
           is
           (
           though
           not
           absolutely
           
             necessary
             ,
          
           yet
           )
           
             better
          
           and
           
             more
             excellent
          
           ;
           there
           the
           Precept
           of
           being
           
             faithfull
          
           unto
           
             death
             ,
          
           and
           the
           
             promise
          
           of
           
             reward
          
           made
           to
           him
           tht
           layes
           down
           ,
           or
           
             loses
             his
             life
             for
             Christs
             sake
             ,
          
           doe
           as
           much
           oblige
           to
           
             constancy
             ,
          
           at
           least
           ,
           as
           much
           assure
           that
           such
           
             constancy
          
           shall
           be
           acceptable
           to
           
             God
             ,
          
           (
           and
           that
           the
           more
           by
           how
           much
           greater
           the
           
             hazards
             ,
          
           and
           
             terrours
             ,
          
           and
           
             temptations
          
           are
           to
           the
           contrary
           )
           as
           when
           the
           particular
           matter
           of
           the
           action
           was
           under
           
             precept
             .
          
           And
           so
           that
           other
           
             accidentall
          
           difference
           will
           make
           no
           variation
           in
           the
           main
           ,
           nor
           make
           it
           at
           all
           probable
           ,
           that
           
             exposing
          
           my
           life
           
             heroically
          
           was
           not
           warranted
           by
           
             God
             ,
          
           when
           
             exposing
          
           it
           
             necessarily
             ,
          
           was
           supposed
           to
           be
           so
           :
           it
           being
           as
           certain
           that
           
             God
          
           doth
           
             warrant
          
           me
           to
           doe
           that
           which
           he
           
             commends
             ,
          
           as
           what
           he
           strictly
           
             commands
          
           to
           me
           :
           And
           therefore
           what
           was
           said
           in
           the
           case
           of
           
             duty
             ,
          
           doth
           as
           truly
           hold
           (
           and
           so
           needes
           not
           to
           be
           repeated
           againe
           )
           in
           this
           case
           of
           [
           
             more
             excellent
          
           ]
           also
           .
        
         
           §
           .
           47.
           
           Having
           thus
           far
           proceeded
           ,
           it
           will
           now
           be
           unnecessary
           for
           me
           to
           answer
           the
           
             Arguments
          
           which
           this
           
             Author
          
           addes
           in
           this
           matter
           ,
           because
           the
           
             Question
          
           being
           by
           him
           changed
           from
           that
           ,
           which
           was
           proposed
           by
           Doctor
           
             Hammond
          
           (
           and
           stated
           
             Negatively
          
           )
           to
           another
           ,
           which
           no
           man
           can
           be
           more
           ready
           to
           
             affirme
             ,
          
           and
           assert
           then
           that
           Doctor
           ;
           It
           would
           be
           an
           impertinent
           nicenesse
           in
           him
           to
           refuse
           to
           have
           his
           Opinion
           confirmed
           by
           another
           mans
           reasons
           ;
           I
           shall
           rather
           wish
           that
           all
           his
           proofs
           were
           demonstrative
           ,
           and
           
             effectuall
          
           to
           conclude
           ,
           what
           Doctor
           
             Hammond
             affirms
          
           with
           him
           ;
           and
           onely
           briefly
           shew
           ,
           that
           they
           are
           
             ineffectuall
          
           to
           prove
           what
           that
           Doctor
           
             denies
             ,
          
           and
           that
           will
           soon
           be
           done
           by
           the
           most
           cursory
           mention
           of
           them
           .
        
         
           §
           .
           48.
           
           For
           first
           ,
           I
           grant
           with
           him
           that
           
             God
             permitted
             his
             owne
             Sonne
             to
             be
             put
             to
             death
             by
             the
             hands
             of
             violent
             ,
             and
             unjust
             men
             ,
          
           but
           see
           no
           
             consequence
          
           from
           thence
           ,
           that
           
             Christ
             ,
          
           as
           a
           Man
           might
           lawfully
           have
           
             taken
             away
          
           his
           own
           
             Life
          
           ;
           as
           for
           the
           phrase
           of
           
             laying
             down
             the
             life
             for
             the
             sheep
             ,
          
           that
           sure
           signifies
           not
           the
           
             killing
             himself
             ,
          
           
           for
           the
           
             goodnesse
          
           of
           the
           
             Shepheard
          
           consists
           not
           in
           that
           )
           the
           cutting
           his
           owne
           throat
           ,
           when
           the
           
             Wolfe
          
           invades
           the
           Flock
           ;
           but
           the
           making
           use
           of
           his
           
             Life
          
           to
           the
           utmost
           ,
           wherein
           it
           may
           be
           
             advantageous
          
           to
           the
           
             Sheep
             ,
          
           and
           
             venturing
             ,
          
           and
           hazarding
           it
           in
           their
           defence
           ,
           or
           quarrell
           ;
           yea
           ,
           and
           contentedly
           suffering
           (
           not
           acting
           in
           )
           his
           own
           
             death
             ,
          
           that
           he
           may
           be
           able
           to
           avert
           theirs
           .
           For
           this
           is
           the
           meaning
           of
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           to
           
             lay
             downe
          
           the
           life
           ,
           (
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             to
             venture
             himselfe
             voluntarily
             into
             danger
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           in
           the
           notion
           in
           which
           the
           
             Greek
             Glossaries
          
           explain
           the
           phrase
           ,
           from
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             i.
             e.
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           in
           
             Hesychius
             ,
          
           and
           the
           
             Latine
             ,
             Parabelanum
             animae
             suae
             esse
             ,
             i.
             e.
          
           all
           one
           with
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           to
           
             expose
          
           it
           ,
           not
           to
           be
           so
           
             solicitous
          
           for
           the
           
             defence
          
           of
           it
           ,
           as
           to
           forgoe
           
             da●y
             ,
          
           or
           
             charity
             ,
          
           or
           care
           of
           the
           poor
           
             sheep
          
           intrusted
           to
           him
           ,
           for
           the
           preserving
           of
           it
           .
        
         
           §
           .
           49.
           
           A
           second
           Argument
           is
           by
           this
           
             Author
          
           touched
           on
           (
           though
           not
           formally
           urged
           by
           him
           )
           that
           the
           
             preserving
             whole
             societies
             from
             perishing
             is
             a
             good
             ,
             and
             a
             publick
             end
             ,
             and
             that
             the
             impunity
             of
             offenders
             being
             the
             readiest
             way
             to
             the
             dissolution
             ,
             and
             destruction
             of
             societies
             ,
             Nature
             is
             supposed
             to
             dictate
             that
             one
             man
             should
             rather
             justly
             die
             ,
             than
             whole
             societies
             unjustly
             perish
             .
          
           This
           Conclusion
           ,
           and
           Premisses
           ,
           the
           Doctor
           doth
           ,
           as
           the
           Author
           foresaw
           ,
           most
           willingly
           acknowledge
           ,
           but
           withall
           discernes
           not
           ,
           how
           it
           proves
           that
           a
           man
           hath
           
             power
             over
             his
             owne
             life
             :
          
           It
           will
           be
           sufficient
           if
           
             God
          
           by
           any
           other
           meanes
           (
           as
           by
           instating
           it
           in
           the
           
             Prince
          
           &c.
           )
           do
           place
           that
           
             power
             of
             life
          
           in
           others
           .
           The
           utmost
           which
           this
           way
           of
           arguing
           can
           pretend
           to
           conclude
           ,
           is
           ,
           1.
           
           That
           whatsoever
           any
           man
           hath
           in
           his
           
             own
             power
             ,
          
           that
           t
           is
           reasonable
           for
           him
           to
           deliver
           up
           into
           the
           
             Governours
             hand
             ,
          
           (
           thus
           to
           make
           it
           easie
           ,
           or
           possible
           to
           discharge
           his
           
             trust
             ,
          
           and
           by
           these
           advantages
           to
           contribute
           to
           the
           publike
           quiet
           and
           weale
           .
           )
           Nay
           2.
           that
           
             God
          
           that
           hath
           the
           
             power
             of
             life
             ,
          
           and
           sees
           how
           
             usefull
          
           't
           is
           to
           have
           that
           vested
           in
           
             Governours
             ,
          
           should
           consequently
           be
           supposed
           so
           to
           vest
           it
           (
           And
           that
           he
           doth
           so
           ,
           is
           the
           clear
           acknowledgment
           of
           the
           
             Addresse
             .
          
           )
        
         
           §
           .
           50.
           
           But
           sure
           it
           cannot
           extend
           so
           farre
           ,
           as
           to
           make
           a
           man
           
             give
          
           (
           or
           
             have
          
           )
           that
           which
           he
           
             hath
          
           not
           ,
           nor
           to
           restraine
           
             God
          
           from
           having
           the
           sole
           
             Originall
          
           power
           of
           that
           ,
           which
           otherwise
           might
           be
           acknowledged
           to
           be
           vested
           in
           him
           .
        
         
           §
           .
           51.
           
           As
           for
           the
           
             supposition
             ,
          
           which
           the
           
             Author
          
           here
           addes
           on
           the
           
           back
           of
           this
           ,
           
             [
             In
             case
          
           10
           
             men
             in
             the
             community
             of
             Nature
             chose
             one
             to
             rule
             over
             them
             ,
             and
             one
             of
             them
             thus
             spontaneously
             subjected
             shall
             murther
             one
             of
             his
             fellow
             Subjects
             ]
             (
             whereupon
             he
             demands
             whether
             the
             ruler
             so
             set
             up
             may
             not
             by
             his
             own
             consent
             by
             virtue
             of
             that
             power
             he
             received
             from
             him
             among
             the
             rest
             ,
             put
             such
             a
             Murtherer
             to
             death
             )
          
           To
           this
           I
           answer
           ,
           that
           the
           
             Governour
          
           may
           in
           this
           case
           
             put
             the
             Murtherer
             to
             death
             ,
          
           but
           this
           not
           by
           
             virtue
          
           of
           any
           
             power
             ,
          
           or
           
             consent
          
           of
           the
           Murtherer
           ,
           but
           by
           
             authority
          
           from
           
             God
             ,
          
           who
           alone
           hath
           the
           
             power
             of
             life
          
           ;
           In
           relation
           to
           which
           it
           is
           that
           the
           
             Governour
          
           is
           styled
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             a
             Minister
             of
             God
             ,
          
           in
           this
           very
           notion
           ,
           as
           he
           is
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             an
             avenger
             for
             wrath
          
           or
           
             punisher
          
           of
           offenders
           .
        
         
           §
           .
           52.
           
           That
           which
           is
           in
           the
           
             Subjects
             power
          
           the
           
             Governour
          
           may
           have
           by
           the
           Subjects
           
             consent
             ,
          
           and
           by
           
             virtue
          
           of
           the
           
             power
             which
             he
             received
             from
             him
          
           ;
           And
           therefore
           it
           is
           that
           the
           
             power
          
           of
           
             violent
             resisting
          
           invaders
           ,
           the
           right
           of
           
             repelling
             force
             by
             force
             ,
          
           which
           
             God
          
           and
           
             Nature
          
           hath
           given
           the
           
             single
          
           man
           in
           
             community
          
           of
           
             Nature
             ,
          
           is
           now
           ,
           in
           case
           of
           submission
           to
           the
           
             Governour
             ,
          
           parted
           with
           ,
           and
           deposited
           by
           him
           ,
           so
           far
           as
           refers
           to
           the
           
             Governor
             ,
          
           and
           though
           it
           be
           founded
           in
           
             selfe-defence
             ,
          
           yet
           he
           that
           thus
           violently
           resists
           
             the
             powers
             ,
          
           shall
           
             receive
             to
             himselfe
             damnation
             .
          
        
         
           §
           .
           53.
           
           But
           still
           that
           which
           is
           not
           in
           the
           
             Subjects
             power
             ,
          
           is
           not
           ,
           nay
           cannot
           be
           vested
           by
           the
           
             subject
          
           in
           the
           
             Governour
             ,
          
           but
           flowes
           from
           an
           higher
           principle
           (
           from
           him
           that
           really
           hath
           the
           
             power
          
           )
           and
           comes
           from
           the
           
             Subjects
             consent
             ,
          
           onely
           ,
           as
           from
           the
           
             causa
             sine
             quâ
             non
             ,
          
           or
           by
           way
           of
           
             resultance
          
           ;
           That
           as
           
             God
          
           communicates
           not
           this
           
             power
          
           of
           life
           to
           any
           but
           the
           
             Governour
          
           ;
           so
           that
           mans
           
             Consent
             ,
          
           that
           hee
           should
           be
           his
           
             Governour
             ,
          
           doth
           remotely
           (
           and
           by
           way
           of
           
             condition
             ,
          
           or
           
             qualifying
          
           of
           the
           subject
           to
           a
           capacity
           of
           receiving
           that
           
             power
          
           from
           
             God
          
           )
           concurre
           to
           the
           vesting
           of
           that
           
             power
          
           in
           that
           person
           .
           Thus
           doth
           the
           
             temper
          
           of
           the
           aire
           contribute
           to
           the
           qualifying
           the
           
             slime
             ,
          
           or
           putrid
           matter
           to
           receive
           
             influences
          
           from
           the
           
             Sunne
             ,
          
           and
           then
           those
           
             influences
          
           beget
           
             life
          
           in
           it
           ,
           and
           endow
           it
           with
           that
           higher
           principle
           ,
           which
           the
           
             temper
          
           of
           the
           
             aire
             ,
          
           that
           contributed
           all
           it
           could
           ,
           (
           having
           not
           thus
           much
           in
           its
           
             power
          
           )
           could
           not
           be
           affirm'd
           to
           
             contribute
          
           to
           it
           .
        
         
           §
           .
           54.
           
           And
           so
           you
           see
           the
           Doctors
           way
           of
           stating
           this
           question
           doth
           as
           fully
           provide
           for
           the
           
             punishing
             of
             Malefactors
             ,
          
           and
           
           
             preserving
             of
             communities
             ,
          
           as
           the
           supposing
           the
           power
           
             of
             life
             to
             proceed
          
           originally
           from
           the
           
             People
             ,
          
           would
           be
           able
           to
           doe
           ;
           As
           he
           that
           affirmes
           the
           
             Soule
          
           in
           every
           birth
           to
           be
           
             infused
          
           by
           
             God
             ,
          
           makes
           as
           sure
           a
           provision
           for
           
             Generation
             ,
          
           and
           consequently
           for
           the
           
             preservation
          
           of
           the
           humane
           
             species
             ,
          
           as
           they
           that
           suppose
           the
           
             Soul
          
           to
           be
           
             traduced
          
           from
           the
           
             Parents
             ,
          
           as
           well
           as
           the
           
             Body
             .
          
        
         
           §
           .
           55.
           
           His
           last
           Argument
           is
           from
           
             Rom.
          
           5.7
           .
           
             For
             a
             good
             man
             one
             would
             dare
             to
             die
             ,
          
           i.
           e.
           saith
           he
           ,
           would
           
             with
             the
             presence
             of
             a
             resolved
             Spirit
             die
          
           ;
           the
           word
           [
           
             daring
          
           ]
           saith
           he
           ,
           noting
           a
           
             presence
             of
             minde
             terrified
             with
             no
             dangers
             .
          
           To
           this
           Argument
           againe
           ,
           as
           far
           as
           by
           the
           Author
           it
           can
           be
           extended
           ,
           
             i.
             e.
          
           to
           the
           acknowledgement
           ,
           or
           concluding
           of
           the
           
             lawfullnesse
             of
             a
             valiant
             couragious
             suffering
             of
             death
             ,
          
           either
           for
           a
           
             publick
             good
             ,
          
           or
           for
           some
           act
           of
           eminent
           
             private
             charity
             ,
          
           I
           am
           fully
           of
           the
           
             Authors
          
           mind
           .
        
         
           §
           .
           56.
           
           But
           the
           word
           [
           
             dying
          
           ]
           in
           that
           place
           ,
           signifying
           no
           more
           then
           
             submission
             of
             the
             Will
             ,
          
           contentednesse
           ,
           or
           willingnesse
           to
           suffer
           
             death
             ,
          
           not
           by
           his
           
             owne
             ,
          
           but
           by
           some
           other
           mans
           
             hands
             ,
          
           an
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           a
           taking
           those
           blowes
           (
           though
           never
           so
           sharp
           and
           mortall
           )
           on
           his
           
             owne
             shoulders
             ,
          
           and
           brest
           ,
           which
           were
           meant
           by
           the
           Enemy
           to
           another
           (
           to
           the
           
             mercifull
             ,
          
           or
           
             good
          
           man
           in
           that
           Text
           )
           there
           is
           no
           
             Logick
          
           can
           conclude
           from
           hence
           ,
           that
           a
           man
           hath
           any
           
             power
          
           over
           his
           owne
           
             life
             ,
          
           to
           
             take
          
           it
           away
           from
           
             himselfe
          
           by
           any
           act
           of
           
             force
             ,
          
           (
           as
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           among
           the
           Attick
           Writers
           ,
           is
           ,
           saith
           
             Phrynicus
             ,
          
           used
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             He
             that
             kils
             himselfe
             ,
             takes
             upon
             him
             an
             Independent
             Authority
             over
             himselfe
          
           )
           or
           to
           give
           it
           into
           another
           mans
           hands
           ,
           so
           that
           he
           may
           without
           any
           farther
           
             Authority
          
           (
           without
           any
           investiture
           of
           the
           
             power
          
           of
           the
           
             Sword
          
           from
           
             God
             )
             lawfully
          
           take
           it
           from
           him
           .
           
           I
           shall
           conclude
           this
           with
           an
           observation
           of
           
             Boethius
             ,
          
           that
           the
           
             love
          
           of
           
             life
          
           is
           not
           seated
           in
           the
           
             will
             of
             the
             Creature
             ,
          
           but
           in
           the
           
             principles
             of
             Nature
             .
          
           That
           so
           our
           lives
           may
           not
           be
           ventured
           on
           the
           uncertainties
           &
           hazards
           of
           our
           owne
           passions
           ,
           or
           satieties
           ,
           which
           may
           incl●ne
           the
           will
           to
           prefer
           death
           sometimes
           ,
           but
           in
           the
           
             instincts
          
           of
           that
           more
           constant
           immutable
           Rule
           ,
           which
           alwayes
           prescribes
           the
           preserving
           of
           those
           treasures
           ,
           by
           God
           and
           Nature
           entrusted
           to
           us
           .
        
         
           §
           .
           57.
           
           Having
           made
           this
           short
           ,
           and
           suddaine
           returne
           to
           this
           Authors
           reasonings
           ,
           Doctor
           
             Hammond
          
           will
           leave
           the
           matter
           most
           willingly
           ,
           where
           this
           Author
           hath
           placed
           it
           ,
           at
           the
           feet
           of
           
           all
           
             ingenuous
             ,
             and
             unprejudiced
             Readers
             ,
          
           and
           will
           endeavour
           (
           as
           unpassionately
           as
           any
           man
           )
           to
           approve
           himself
           a
           
             Servant
             of
             Reason
             ,
          
           and
           embracer
           ,
           or
           
             friend
             of
             Truth
             ,
             wheresoever
             he
             meets
             with
             it
          
           ;
           upon
           which
           score
           ,
           he
           is
           content
           to
           acknowledge
           some
           Obligations
           to
           this
           
             Author
             ,
          
           who
           hath
           occasioned
           this
           farther
           survey
           of
           his
           former
           affirmations
           ,
           and
           given
           all
           other
           men
           some
           cause
           to
           be
           more
           
             confirmed
          
           in
           the
           perswasion
           and
           assurance
           of
           the
           truth
           of
           them
           .
           And
           thus
           much
           I
           conceive
           is
           sufficient
           to
           have
           said
           upon
           this
           occasion
           .
        
         
           §
           .
           58.
           
           BUt
           it
           seemes
           the
           
             Readers
             quiet
          
           is
           not
           to
           be
           obtain'd
           so
           easily
           ;
           for
           while
           that
           which
           hath
           been
           thus
           said
           was
           under
           the
           
             Printers
          
           hand
           ,
           Mr.
           
             John
             Goodwin's
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           came
           forth
           ,
           and
           by
           the
           mention
           of
           Doctor
           
             Hammonds
          
           name
           twice
           in
           his
           Title
           page
           ,
           gave
           reason
           to
           delay
           this
           
             Vindication
          
           so
           long
           ,
           till
           it
           might
           appear
           whether
           't
           would
           be
           usefull
           to
           adde
           any
           thing
           to
           it
           (
           upon
           this
           new
           occasion
           )
           by
           way
           of
           
             Post-script
             .
          
           And
           herein
           it
           hath
           proved
           a
           little
           unluckily
           ,
           that
           this
           
             second
             Advocate
          
           of
           the
           same
           cause
           falling
           upon
           this
           passage
           in
           the
           
             Addresse
          
           (
           the
           Subject
           of
           our
           present
           discourse
           )
           hath
           yet
           in
           his
           judgement
           upon
           it
           so
           varied
           from
           the
           former
           Author
           ,
           that
           as
           he
           hath
           yeilded
           the
           question
           hitherto
           debated
           ,
           
           and
           confest
           that
           
             no
             man
             hath
             by
             nature
             the
             power
             over
             his
             owne
             life
          
           ;
           so
           he
           hath
           provided
           a
           new
           task
           for
           me
           ,
           by
           denying
           the
           Doctors
           
             consequence
          
           from
           hence
           ,
           [
           
             that
             then
             this
             power
             cannot
             be
             derived
             to
             Kings
             by
             Men
             ,
             or
             from
             the
             People
             .
          
           ]
           This
           I
           confesse
           is
           somewhat
           strange
           that
           that
           should
           be
           imagined
           
             derivable
             by
             men
             ,
             or
             from
             the
             people
             ,
          
           which
           at
           the
           same
           time
           't
           is
           confest
           
             no
             man
             hath
             .
          
           I
           have
           lately
           learn'd
           a
           
             *
          
           
             Scotch
             Proverb
          
           from
           Master
           
             Henderson
             ,
          
           and
           finde
           by
           search
           the
           meaning
           of
           it
           to
           be
           this
           plaine
           
             English
             ,
          
           that
           nothing
           is
           derivable
           from
           any
           place
           ,
           which
           was
           never
           there
           :
           and
           Mr.
           
             Goodwin
          
           acknowledges
           
             the
             strength
             of
             that
             consequence
             to
             stand
             in
             the
             authority
             of
             this
             Maxime
             ,
          
           Nihil
           dat
           quod
           non
           habet
           ,
           
             Nothing
             gives
             that
             to
             another
             which
             it
             hath
             not
             it selfe
             .
          
           And
           truly
           ,
           I
           shall
           never
           desire
           a
           firmer
           
             basis
          
           for
           any
           conclusion
           of
           mine
           then
           such
           an
           acknowledged
           
             Principle
          
           as
           this
           .
           Should
           
           I
           finde
           any
           part
           of
           my
           possessions
           in
           M.
           
             Goodwins
          
           hands
           ,
           and
           he
           justifie
           his
           Title
           to
           it
           ,
           by
           pretending
           the
           
             donation
             ,
          
           or
           
             sale
          
           from
           
             Philodemius
          
           to
           him
           ,
           and
           I
           produce
           evidence
           that
           this
           was
           never
           in
           the
           possession
           of
           
             Philodemius
             ,
          
           would
           there
           be
           any
           more
           required
           of
           me
           ,
           to
           conclude
           consequently
           ,
           that
           't
           was
           not
           
             derivable
          
           from
           
             Philodemius
          
           to
           him
           ?
           would
           it
           not
           be
           a
           strange
           reply
           ,
           to
           say
           ,
           That
           
             this
             consequence
             depended
             on
             the
             Authority
             of
             a
             Topick
             Maxime
             ?
          
           The
           word
           [
           
             Topicke
          
           ]
           I
           suppose
           to
           be
           here
           prefixt
           by
           him
           upon
           a
           designe
           of
           
             diminution
             ,
          
           as
           
             Topicall
          
           is
           equivalent
           with
           
             probable
             ,
          
           and
           oppos'd
           to
           
             demonstrative
             .
          
           But
           I
           hope
           this
           is
           not
           thus
           a
           
             Topick
             Maxime
             .
          
           Can
           any
           
             demonstration
          
           be
           more
           convincing
           ,
           then
           that
           which
           is
           built
           upon
           a
           
             Principle
             ,
          
           as
           acknowledg'd
           as
           any
           in
           the
           
             Mathematicks
             ,
          
           and
           the
           contrary
           of
           which
           implies
           a
           
             contradiction
             [
             to
             have
             ,
          
           and
           
             not
             to
             have
             ?
          
           ]
        
         
           §
           .
           59.
           
           As
           for
           the
           reason
           of
           denying
           this
           consequence
           ,
           which
           Master
           
             Goodwin
          
           renders
           ,
           because
           [
           
             though
             no
             particular
             man
             hath
             by
             nature
             this
             power
             over
             his
             owne
             Life
             ,
             yet
             as
             a
             member
             of
             community
             he
             hath
             ,
             not
             simply
             a
             power
             ,
             but
             a
             necessity
             lying
             upon
             him
             by
             way
             of
             duty
             ,
             &c.
             to
             consent
             with
             others
             ,
             that
             his
             life
             shall
             be
             taken
             from
             him
          
           ]
           1.
           
           'T
           is
           not
           to
           me
           imaginable
           ,
           that
           he
           should
           have
           a
           
             necessity
             of
             duty
          
           lying
           upon
           him
           ▪
           who
           hath
           not
           
             simply
             a
             power
             ,
          
           meaning
           ,
           as
           here
           he
           must
           ,
           a
           
             power
          
           of
           doing
           it
           
             lawfully
             .
          
           And
           2.
           
           For
           this
           
             power
             ,
          
           or
           
             necessity
             of
             consenting
          
           onely
           (
           as
           that
           differs
           frōthe
           
             power
             of
             giving
          
           )
           this
           will
           be
           of
           no
           kind
           of
           force
           ,
           unlesse
           it
           also
           appear
           that
           the
           
             Magistrate
          
           derives
           the
           
             power
             of
             life
          
           (
           which
           is
           suppos'd
           to
           be
           in
           him
           )
           from
           this
           
             consent
          
           of
           theirs
           ,
           or
           that
           it
           is
           this
           consent
           of
           theirs
           ,
           and
           nothing
           else
           which
           gives
           him
           that
           
             power
             .
          
           But
           this
           is
           so
           far
           from
           being
           
             proved
             ,
          
           that
           it
           is
           not
           so
           much
           as
           
             affirm'd
          
           by
           Master
           
             Goodwin
          
           :
           And
           on
           the
           other
           side
           't
           is
           clear
           ,
           that
           the
           bare
           
             consenting
          
           that
           a
           thing
           shall
           be
           taken
           out
           of
           my
           hands
           ,
           is
           very
           distant
           from
           the
           taking
           upon
           me
           to
           
             give
             it
          
           ;
           the
           latter
           pretends
           and
           supposeth
           a
           
             possession
             ,
          
           or
           
             investiture
          
           in
           the
           
             giver
             ,
          
           the
           former
           doth
           not
           in
           the
           
             Consenter
          
           ;
           and
           so
           ,
           though
           the
           latter
           would
           be
           of
           some
           use
           (
           if
           granted
           )
           to
           inferre
           Mr.
           
           
             Goodwins
          
           conclusion
           ,
           that
           the
           
             power
             is
             originally
             from
             the
             people
             ,
          
           yet
           the
           former
           will
           be
           no
           way
           able
           to
           inferre
           it
           .
        
         
           §
           .
           60.
           
           The
           matter
           will
           be
           very
           visible
           by
           
             example
          
           in
           any
           
             Trust
             ,
          
           or
           
             Stewardship
             .
          
           The
           
             Lord
          
           intrusts
           to
           his
           
             Steward
          
           the
           keeping
           of
           a
           
           summe
           of
           money
           ,
           after
           that
           he
           assignes
           it
           over
           to
           some
           other
           man
           by
           
             Bill
             of
             Attorney
             ,
          
           and
           legally
           vests
           his
           right
           in
           that
           other
           .
           In
           this
           case
           the
           
             Steward
          
           formerly
           intrusted
           
             consents
             ,
          
           that
           that
           other
           shall
           take
           what
           is
           thus
           by
           the
           
             Lord
          
           assigned
           to
           him
           ,
           and
           indeed
           a
           necessity
           lies
           upon
           him
           
             by
             way
             of
             duty
          
           so
           to
           doe
           .
           In
           this
           case
           I
           shall
           ask
           M.
           
             G.
             from
             whom
          
           this
           money
           is
           
             deriv'd
          
           to
           this
           other
           ?
           from
           the
           
             Lord
             ,
          
           or
           from
           the
           
             Steward
             ?
          
           I
           hope
           he
           will
           acknowledge
           from
           the
           
             Lord
          
           :
           The
           same
           againe
           ,
           when
           the
           
             King
          
           delivers
           a
           Castle
           by
           way
           of
           Trust
           ,
           to
           be
           kept
           by
           one
           of
           his
           
             Subjects
             ,
          
           and
           after
           assignes
           it
           over
           to
           his
           
             Sonne
             ,
          
           and
           the
           
             Subject
          
           that
           kept
           it
           ,
           
             consents
          
           that
           the
           
             Sonne
          
           should
           have
           it
           ,
           and
           so
           the
           
             Sonne
          
           enters
           upon
           the
           
             possession
          
           ;
           the
           case
           is
           clear
           ,
           that
           't
           is
           not
           from
           the
           
             Subject
          
           that
           the
           
             Sonne
          
           derives
           this
           
             possession
          
           (
           though
           't
           is
           as
           true
           that
           the
           
             Subject
             consents
          
           to
           deliver
           it
           up
           )
           but
           from
           the
           
             King
          
           onely
           :
           and
           that
           Act
           of
           the
           Subject
           is
           no
           expression
           of
           any
           
             right
             in
             him
             ,
             from
             him
             conveyable
             to
             the
             Sonne
             ,
          
           but
           onely
           of
           his
           
             Trust
             ,
             and
             subordination
             to
             the
             King
             .
          
           And
           this
           is
           generally
           the
           difference
           betwixt
           
             Investitures
          
           and
           
             Trusts
             :
          
           what
           is
           
             vested
          
           in
           me
           ,
           I
           may
           
             give
             ,
          
           or
           
             derive
          
           to
           another
           ,
           what
           is
           
             intrusted
          
           onely
           ,
           I
           cannot
           :
           the
           Servant
           cannot
           dispose
           of
           his
           
             Masters
             goods
             ,
          
           yet
           that
           his
           
             Masters
             disposall
          
           may
           stand
           good
           ,
           he
           may
           ,
           and
           ought
           to
           give
           his
           
             consent
             .
          
           This
           is
           so
           grossely
           true
           ,
           that
           't
           is
           pitty
           any
           longer
           to
           insist
           on
           it
           ;
           and
           yet
           't
           is
           the
           very
           thing
           that
           the
           whole
           point
           in
           hand
           depends
           on
           ,
           and
           was
           therefore
           ,
           I
           conceive
           ,
           so
           industriously
           involv'd
           ,
           and
           obscured
           by
           Mr.
           
             Goodwin
             .
          
        
         
           §
           .
           61.
           
           After
           this
           ,
           Master
           
             Goodwin
          
           insensibly
           glides
           into
           another
           peice
           of
           artifice
           ;
           
             The
             power
             of
             life
             ,
          
           saith
           he
           ,
           
             is
             eminently
             and
             virtually
             in
             the
             people
             collectively
             taken
             ,
             though
             not
             formally
             .
          
           And
           againe
           ,
           
             A
             man
             ,
             and
             a
             body
             of
             men
             ,
             have
             power
             over
             their
             owne
             lives
             Radically
             ,
             and
             Virtually
             ,
             though
             not
             formally
             .
          
           This
           period
           of
           Master
           
             Goodwin
          
           seemes
           to
           be
           a
           new
           way
           of
           
             Answer
             ,
          
           by
           applying
           distinction
           to
           the
           
             Antecedent
             ,
          
           as
           the
           former
           was
           by
           denying
           the
           
             consequence
             .
          
           The
           
             Antecedent
          
           was
           [
           
             That
             no
             man
             hath
             by
             nature
             the
             power
             over
             his
             owne
             life
             ,
             &c.
          
           ]
           from
           whence
           the
           
             Addresse
          
           concludes
           that
           therefore
           [
           
             This
             power
             cannot
             be
             diriv'd
             from
             the
             people
          
           ]
           To
           this
           Master
           
             Goodwin
          
           first
           returnes
           his
           acknowledgement
           ,
           
             That
             if
             the
             consequence
             be
             right
             ,
             it
             is
             a
             clear
             case
             ,
             that
             Regall
             power
             is
             not
             originally
             in
             the
             people
             ,
             but
             conferr'd
             on
             the
             Ruler
             immediately
             from
             
             God
             .
          
           This
           is
           an
           acknowledgement
           in
           him
           of
           the
           truth
           of
           the
           
             Antecedent
             ,
          
           and
           a
           doubt
           onely
           of
           the
           
             consequence
             ,
          
           which
           accordingly
           he
           immediately
           proceedes
           to
           invalidate
           :
           And
           therefore
           't
           is
           a
           little
           strange
           (
           and
           an
           argument
           that
           his
           first
           attempt
           was
           not
           very
           
             successefull
          
           to
           him
           )
           that
           he
           should
           now
           so
           soone
           returne
           to
           deny
           the
           
             Antecedent
          
           ▪
           at
           least
           to
           
             distinguish
          
           of
           it
           ,
           having
           before
           so
           
             absolutely
             granted
             it
             .
          
           But
           to
           passe
           over
           this
           ,
           and
           allow
           him
           this
           liberty
           of
           recalling
           his
           bounty
           ,
           let
           us
           examine
           the
           force
           of
           his
           
             distinction
             .
          
        
         
           §
           .
           62.
           
           The
           force
           of
           this
           
             distinction
          
           doth
           not
           ,
           I
           conceive
           ,
           respect
           the
           
             Subject
             [
             the
             people
             ]
          
           (
           as
           if
           that
           might
           be
           taken
           in
           two
           notions
           ,
           either
           
             singly
             ,
          
           or
           
             collectively
          
           )
           because
           presently
           ,
           without
           that
           
             distinction
             ,
          
           he
           speakes
           indifferently
           of
           [
           
             A
             man
          
           ]
           and
           [
           
             A
             body
             of
             men
          
           ]
           but
           it
           belongs
           to
           the
           
             Copula
             ,
          
           or
           word
           [
           
             Is
          
           ]
           and
           then
           it
           must
           be
           thus
           dissolv'd
           .
           
             The
             power
             of
             life
          
           may
           be
           said
           to
           be
           in
           a
           man
           two
           wayes
           ,
           1.
           
           
             Formally
             ,
          
           2.
           
           
             Eminently
          
           and
           
             Virtually
             ,
          
           and
           
             Radically
             .
          
           This
           distinction
           of
           
             Formaliter
             ,
          
           and
           
             eminenter
          
           hath
           been
           apply'd
           by
           
             Philosophers
          
           to
           the
           
             Sun
             ,
          
           and
           
             Heavenly
             Bodies
             :
          
           of
           which
           it
           being
           by
           them
           resolv'd
           ,
           that
           they
           are
           
             simple
          
           and
           free
           from
           those
           mixtures
           to
           which
           our
           
             sublunary
          
           bodies
           are
           subject
           ,
           and
           yet
           it
           being
           apparent
           ,
           that
           they
           
             warme
          
           and
           
             heat
          
           other
           things
           ,
           it
           is
           thereupon
           defined
           ,
           that
           they
           have
           not
           heat
           ,
           or
           other
           qualities
           in
           them
           
             Formally
             ,
             (
             i.
             e.
          
           in
           that
           manner
           ,
           or
           kinde
           ,
           that
           
             fire
          
           is
           
             hot
             ,
          
           or
           we
           are
           
             hot
          
           )
           but
           
             Virtually
             ,
          
           and
           
             eminently
             ,
             i.
             e.
          
           that
           they
           have
           some
           other
           Virtue
           ,
           or
           faculty
           in
           them
           ,
           
             higher
             ,
          
           or
           more
           
             eminent
          
           then
           that
           heat
           which
           is
           in
           
             inferiour
          
           bodies
           :
           and
           that
           that
           doth
           enable
           them
           to
           warme
           other
           things
           ,
           though
           they
           are
           themselves
           such
           
             pure
          
           creatures
           ,
           as
           not
           to
           have
           those
           grosse
           qualities
           in
           them
           .
           Whether
           this
           be
           rightly
           affirm'd
           ,
           or
           onely
           
             nicely
             conjectured
          
           by
           
             Philosophers
          
           (
           for
           I
           suppose
           there
           is
           little
           known
           of
           those
           distant
           bodies
           beyond
           
             conjecture
          
           )
           I
           shall
           not
           now
           enquire
           ,
           but
           onely
           desire
           to
           be
           taught
           by
           Mr.
           
             Goodwin
             ,
          
           how
           this
           can
           be
           made
           appliable
           to
           the
           matter
           in
           hand
           ,
           
             i.
             e.
          
           to
           
             the
             power
             of
             life
             and
             death
             .
          
           This
           
             power
             ,
          
           we
           know
           ,
           is
           in
           
             God
          
           first
           ,
           and
           if
           in
           any
           
             Eminently
             ,
          
           and
           
             Radically
             ,
          
           and
           
             Virtually
             ,
          
           certainly
           in
           
             him
             :
          
           And
           in
           the
           
             Supreame
          
           Magistrate
           
             formally
             ,
          
           being
           actually
           inherent
           in
           him
           ,
           though
           not
           
             Originally
             ,
          
           nor
           in
           so
           
             eminent
          
           a
           degree
           as
           in
           
             God
          
           it
           is
           .
           But
           can
           it
           thus
           be
           said
           also
           to
           be
           
             eminently
             ,
          
           &c
           in
           the
           
             People
             ,
             i.
             e.
          
           that
           the
           
             People
          
           
           have
           in
           them
           some
           
             higher
             ,
          
           and
           more
           
             eminent
             Virtue
             ,
          
           or
           faculty
           then
           the
           
             power
          
           of
           every
           man
           over
           his
           own
           life
           ;
           and
           that
           that
           supplies
           the
           place
           of
           that
           
             formall
          
           power
           ,
           and
           that
           by
           it
           the
           
             People
          
           beget
           ,
           or
           produce
           the
           
             power
             of
             life
          
           in
           the
           
             Supream
             Magistrate
             ,
          
           as
           truly
           ,
           as
           ,
           if
           they
           had
           it
           
             formally
             ,
          
           they
           could
           doe
           ?
           This
           is
           the
           meaning
           of
           the
           distinction
           in
           the
           ordinary
           ,
           and
           onely
           notion
           of
           it
           ,
           and
           must
           be
           it
           ,
           if
           it
           be
           rightly
           appliable
           ;
           but
           Mr.
           
             Goodwin
          
           interprets
           his
           meaning
           of
           it
           ,
           so
           farre
           from
           this
           ,
           so
           farre
           from
           importing
           ,
           or
           concluding
           the
           
             People
          
           to
           have
           such
           an
           
             higher
          
           power
           or
           faculty
           (
           to
           which
           [
           
             Eminently
          
           ]
           and
           [
           
             Virtually
          
           ]
           in
           opposition
           to
           [
           
             Formally
          
           ]
           belongs
           )
           that
           't
           is
           indeed
           by
           him
           set
           downe
           as
           much
           
             inferiour
          
           to
           that
           power
           
             formally
          
           inherent
           .
           For
           thus
           he
           interprets
           it
           ,
           
             A
             Man
             ,
             and
             a
             body
             of
             Men
             ,
             have
             power
             over
             their
             owne
             lives
             Radically
             ,
             and
             Virtually
             ,
             in
             respect
             whereof
             ,
             they
             may
             render
             themselves
             to
             a
             Magistrate
             ,
             and
             to
             Lawes
             ,
             which
             ,
             if
             they
             violate
             ,
             they
             must
             be
             in
             hazard
             of
             their
             lives
             ,
             &c.
             
          
           By
           this
           I
           discerne
           two
           things
           ,
           1.
           
           That
           by
           this
           
             eminent
             ,
             Virtuall
             ,
             Radicall
             power
             ,
          
           Mr.
           
             Goodwin
          
           understands
           that
           (
           which
           is
           farre
           enough
           from
           the
           meaning
           of
           those
           words
           ,
           and
           )
           which
           Logicians
           call
           a
           
             remote
             ,
          
           or
           
             indirect
             power
             ,
          
           (
           as
           that
           is
           oppos'd
           to
           an
           
             immediate
             ,
          
           or
           
             direct
          
           )
           or
           rather
           a
           
             power
             ,
          
           to
           which
           this
           effect
           is
           meerly
           
             accidentall
             ,
          
           as
           if
           the
           
             patient
          
           were
           said
           to
           have
           power
           to
           cure
           himselfe
           ,
           meaning
           thereby
           that
           he
           hath
           power
           to
           
             submit
          
           himself
           to
           the
           
             Physitian
             ,
          
           who
           is
           able
           to
           cure
           him
           .
           And
           for
           Mr.
           
             Goodwin
          
           to
           assume
           the
           liberty
           of
           speaking
           thus
           largely
           ,
           was
           not
           ,
           I
           suppose
           ,
           his
           want
           of
           knowledge
           in
           propriety
           ,
           but
           his
           willingnesse
           to
           receive
           advantage
           from
           this
           abuse
           of
           words
           :
           And
           then
           2.
           
           If
           this
           be
           the
           onely
           meaning
           of
           the
           four
           hard
           words
           ,
           
             (
             Eminently
             ,
             Virtually
             ,
             Radically
             ,
          
           and
           
             Formally
             )
             viz.
          
           that
           't
           is
           
             in
             the
             power
             of
             men
          
           (
           or
           the
           
             People
          
           in
           community
           of
           nature
           )
           
             to
             render
             themselves
             to
             a
             Magistrate
             ,
             and
             to
             Lawes
             ,
             to
             which
             rendring
             't
             will
             be
             consequent
             ,
             that
             they
             shall
             hazard
             their
             lives
             upon
             violating
             those
             Lawes
             ,
          
           then
           ,
           I
           say
           ,
           are
           Mr.
           
             Goodwin
             ,
          
           and
           Doctor
           
             Hammond
          
           very
           well
           agreed
           ;
           for
           this
           his
           explication
           of
           that
           distinction
           is
           very
           reconcileable
           with
           those
           words
           of
           the
           
             Addresse
             .
             This
             giving
             up
             their
             (
             i.
             e.
          
           the
           peoples
           )
           
             Liberties
             to
             one
             ,
             or
             more
             ,
             makes
             that
             man
             ,
             or
             men
             ,
             a
             Ruler
             over
             them
             ,
             and
             being
             a
             Ruler
             ,
             to
             him
             belongs
             (
             deriv'd
             from
             God
             ,
             not
             from
             them
             )
             the
             power
             of
             life
             which
             Gods
             decree
             hath
             instated
             in
             the
             Supreame
             Power
             ,
             or
             Ruler
             ,
             who
             is
             therefore
             in
             
             that
             relation
             of
             avenger
             for
             wrath
             or
             punishment
             ,
             a
             Minister
             of
             God
             ,
             Rom.
          
           13.
           
             &c.
          
           For
           whence
           is
           it
           that
           their
           rendring
           themselves
           to
           a
           
             Magistrate
             ,
          
           in
           Mr.
           
           
             Goodwins
          
           stile
           ,
           brings
           upon
           them
           that
           
             hazard
             of
             lives
             ,
          
           in
           case
           of
           violation
           of
           
             Lawes
             ,
          
           unlesse
           it
           be
           that
           he
           that
           hath
           power
           of
           their
           lives
           ,
           placeth
           that
           
             power
          
           in
           that
           
             Magistrate
          
           to
           whom
           they
           have
           rendred
           ,
           or
           subjected
           themselves
           ?
           That
           this
           is
           
             God
             ,
          
           and
           not
           the
           
             People
             ,
          
           I
           will
           not
           conclude
           to
           be
           Mr.
           
           
             Goodwins
          
           opinion
           ,
           because
           't
           is
           his
           maine
           designe
           to
           prove
           the
           contrary
           ,
           but
           that
           those
           words
           of
           his
           ,
           and
           his
           distinction
           so
           explained
           will
           bear
           that
           sense
           ,
           I
           mean
           ,
           that
           they
           will
           be
           true
           ,
           and
           acknowledg'd
           by
           him
           ,
           that
           acknowledges
           the
           
             power
             of
             Life
          
           to
           be
           onely
           in
           the
           
             Supream
             Governour
             ,
          
           deriv'd
           from
           
             God
             ,
          
           I
           conceive
           sufficiently
           manifest
           ;
           &
           consequently
           ,
           that
           though
           this
           power
           be
           said
           to
           be
           in
           the
           
             People
             remotely
             ,
             improperly
             ,
          
           and
           
             indirectly
             ,
          
           and
           so
           in
           Mr.
           
           
             Goodwins
          
           notion
           of
           
             eminently
             ,
             &c.
          
           yet
           't
           is
           not
           from
           the
           
             People
             ,
          
           but
           from
           
             God
          
           onely
           ,
           that
           the
           Governour
           hath
           it
           .
        
         
           §
           .
           63.
           
           The
           reply
           will
           be
           as
           ready
           ,
           and
           easie
           also
           to
           all
           force
           ,
           or
           concludency
           of
           his
           next
           Argument
           ,
           that
           which
           is
           taken
           from
           the
           Peoples
           power
           ,
           to
           make
           ,
           or
           
             consent
             to
             the
             making
          
           of
           
             Capitall
             Lawes
             .
          
           For
           1.
           
           Mr.
           
             Goodwin
          
           cannot
           be
           ignorant
           that
           it
           hath
           been
           sometimes
           in
           the
           
             power
             of
             Kings
          
           to
           make
           Lawes
           ,
           without
           the
           addition
           of
           any
           
             consent
             of
             the
             people
             :
          
           such
           were
           the
           
             Principum
             placitae
          
           among
           the
           
             Romans
             :
          
           and
           after
           it
           was
           thought
           fit
           by
           
             Princes
          
           to
           lay
           some
           restraint
           on
           themselves
           ,
           both
           that
           they
           might
           be
           better
           advised
           ,
           and
           more
           readily
           obeyed
           ,
           then
           ,
           though
           the
           
             peoples
             consent
          
           hath
           been
           deem'd
           necessary
           ,
           yet
           doth
           this
           belong
           onely
           to
           the
           
             regulating
             ,
          
           and
           
             modifying
          
           the
           
             exercise
          
           of
           this
           power
           :
           the
           
             Fundamentall
             power
          
           it selfe
           
             of
             life
             ,
          
           being
           in
           the
           
             Supream
             Governour
             ,
          
           before
           the
           
             making
          
           these
           
             Lawes
          
           ;
           Now
           't
           is
           very
           easie
           to
           distinguish
           betwixt
           these
           two
           ,
           the
           
             power
             ,
          
           and
           the
           
             Regulating
          
           of
           the
           
             exercise
          
           of
           that
           
             power
          
           ;
           the
           
             power
          
           in
           the
           grosse
           ,
           and
           the
           
             determination
             of
             that
             power
          
           to
           this
           ,
           or
           that
           particular
           action
           .
           The
           
             interposition
          
           of
           man
           in
           the
           latter
           of
           these
           ,
           doth
           no
           way
           prejudge
           the
           sole
           priviledge
           of
           
             God
             ,
          
           in
           the
           donation
           of
           the
           former
           of
           them
           :
           As
           the
           
             Grace
          
           of
           
             God
          
           is
           his
           peculiar
           ,
           and
           proper
           gift
           ;
           and
           yet
           man
           may
           give
           
             Directions
             ,
          
           and
           
             Rules
             ,
          
           how
           we
           are
           to
           act
           by
           that
           
             Principle
             ,
          
           what
           use
           it
           will
           best
           become
           us
           to
           make
           of
           that
           pretious
           
             talent
          
           entrusted
           to
           us
           .
           And
           therefore
           ,
           for
           the
           great
           
             Noon-day-Truth
          
           
           which
           Mr.
           
             Goodwin
          
           induceth
           from
           these
           ,
           and
           the
           like
           considerations
           ,
           
             viz.
             [
             That
             men
             by
             nature
             have
             such
             a
             power
             over
             their
             lives
             ,
             as
             voluntarily
             ,
             &c.
             to
             expose
             them
             to
             the
             stroke
             of
             publique
             justice
             ,
             in
             case
             they
             shall
             offend
             ,
             &c.
             ]
          
           This
           being
           granted
           ,
           is
           of
           no
           force
           against
           Doctor
           
             Hammond
             ,
          
           but
           doth
           with
           him
           rather
           suppose
           a
           
             Publique
             Justice
          
           able
           to
           strike
           ,
           
             i.
             e.
          
           a
           
             power
             of
             life
          
           already
           vested
           in
           the
           
             Magistrate
             ,
          
           before
           this
           
             consent
          
           of
           the
           People
           ,
           or
           abstractedly
           ,
           without
           respect
           unto
           it
           .
           And
           so
           still
           it
           is
           not
           from
           this
           
             consent
          
           of
           
             the
             People
             ,
          
           that
           this
           
             power
          
           is
           deriv'd
           to
           the
           
             hand
             of
             Publick
             Justice
             ,
          
           but
           from
           some
           other
           higher
           principle
           ,
           
             viz.
          
           that
           of
           
             God
             ,
          
           to
           whom
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           the
           
             avenging
             ,
          
           or
           
             punishing
             of
             offenders
             ,
          
           peculiarly
           belongs
           ,
           and
           no
           other
           ,
           but
           in
           subordination
           to
           ,
           and
           substitution
           from
           him
           .
        
         
           §
           .
           64.
           
           And
           what
           if
           the
           
             King
             ,
          
           as
           M.
           
             Goodwin
          
           next
           alledgeth
           ,
           
             have
             no
             power
             to
             take
             away
             the
             life
             of
             his
             Subjects
             without
             cause
             ,
             or
             for
             every
             cause
             ,
             but
             onely
             such
             as
             by
             Law
             are
             punishable
             with
             death
             ;
             what
             if
             he
             cannot
             command
             them
             to
             be
             their
             own
             Executioners
             ?
          
           Doth
           it
           follow
           from
           hence
           ,
           that
           therefore
           ,
           he
           hath
           the
           
             power
             of
             life
          
           from
           the
           
             People
             ,
          
           not
           from
           
             God
             ?
          
           Doth
           the
           
             power
             of
             God
          
           so
           consist
           in
           doing
           
             causelesse
             ,
          
           or
           
             irrationall
          
           things
           ,
           that
           nothing
           which
           is
           exercis'd
           
             moderately
             ,
          
           or
           
             ordinately
             ,
          
           can
           be
           imagin'd
           to
           come
           from
           him
           ?
           I
           shall
           suppose
           that
           
             God
             himselfe
          
           hath
           perfect
           
             dominion
          
           over
           the
           world
           ;
           and
           yet
           that
           he
           observes
           rules
           of
           
             all-justice
             ,
          
           and
           
             goodness
          
           in
           the
           
             exercise
             ,
          
           and
           
             dispensing
          
           of
           that
           
             power
             ,
          
           and
           hath
           not
           
             power
          
           of
           doing
           any
           thing
           contrary
           to
           those
           rules
           of
           
             eternall
             Justice
          
           ;
           which
           he
           hath
           prescribed
           to
           himself
           ;
           which
           to
           do
           by
           all
           wise
           men
           hath
           been
           counted
           an
           act
           of
           
             imbecility
             ,
          
           not
           of
           
             power
             .
          
           And
           consequently
           ,
           how
           naturall
           is
           it
           that
           he
           should
           thus
           
             determine
             ,
          
           and
           
             limit
          
           his
           deputies
           also
           ?
           give
           them
           
             power
             of
             life
          
           over
           their
           
             Subjects
             ,
          
           and
           yet
           command
           them
           to
           
             exercise
             that
             power
          
           with
           that
           just
           temperament
           ,
           which
           either
           
             naturall
             ,
          
           or
           
             civill
             ,
          
           or
           
             municipall
             Lawes
          
           shall
           dictate
           ,
           and
           prescribe
           them
           ?
           And
           therefore
           Master
           
             Goodwins
          
           arguing
           is
           very
           loose
           ,
           and
           unconcluding
           ;
           [
           
             That
             if
             the
             power
             which
             the
             King
             hath
             over
             the
             lives
             of
             the
             poeple
             ,
             were
             immediately
             from
             God
             ,
             then
             he
             might
             lawfully
             execute
             the
             same
             ,
             and
             take
             away
             the
             lives
             of
             men
             ,
             without
             any
             mediating
             direction
             ,
             or
             warranty
             from
             any
             Law
             .
          
           ]
           For
           sure
           the
           same
           God
           that
           gives
           the
           
             Magistrate
          
           the
           
             power
             of
             life
             ,
          
           doth
           command
           him
           also
           not
           to
           throw
           away
           that
           
           pretious
           trust
           causelesly
           ,
           makes
           him
           his
           
             Minister
             for
             wrath
             to
             them
             that
             doe
             evill
             ,
          
           and
           contrary
           wise
           a
           
             rewarder
          
           to
           them
           that
           doe
           
             well
             ,
          
           and
           though
           he
           
             subject
          
           him
           not
           to
           any
           earthly
           
             superior
             ,
          
           but
           reserve
           him
           to
           his
           own
           severe
           
             tribunall
             ,
          
           yet
           he
           
             subjects
          
           him
           to
           
             reason
             ,
          
           and
           
             rules
             of
             Justice
             ,
          
           and
           (
           when
           he
           hath
           undertaken
           to
           governe
           by
           that
           Standard
           )
           to
           the
           
             positive
             municipall
             Lawes
          
           of
           that
           particular
           Kingdome
           also
           ,
           and
           hath
           been
           as
           particular
           in
           prescribing
           
             Lawes
          
           to
           the
           
             Prince
             ,
          
           to
           avoid
           
             Oppression
             ,
          
           or
           
             acts
          
           of
           
             Height
             ,
          
           as
           to
           
             Subjects
          
           to
           abstaine
           from
           
             resistance
             .
          
        
         
           §
           .
           65.
           
           As
           for
           that
           proofe
           which
           Mr.
           
             Goodwin
          
           produceth
           to
           enforce
           his
           arguing
           ,
           
             viz.
             [
             That
             the
             execution
             of
             no
             commission
             immediately
             issued
             by
             God
             ,
             ought
             to
             be
             suspended
             upon
             ,
             or
             determin'd
             ,
             or
             regulated
             by
             any
             comission
             ,
             or
             constitution
             of
             men
             .
             ]
          
           It
           is
           as
           far
           from
           truth
           ,
           as
           it
           could
           well
           have
           been
           contriv'd
           to
           be
           :
           As
           will
           appear
           if
           it
           be
           considered
           ;
           that
           the
           word
           [
           Commission
           ]
           1.
           signifies
           not
           an
           
             absolute
             ,
          
           or
           
             positive
             Command
             ,
          
           but
           onely
           a
           
             power
             ,
          
           or
           
             investiture
          
           of
           
             Authority
          
           ;
           or
           if
           a
           
             Command
             ,
          
           yet
           that
           2.
           onely
           an
           
             Affirmative
             precept
             ,
          
           the
           nature
           of
           which
           is
           ,
           that
           it
           binds
           not
           
             ad
             semper
             ,
          
           and
           so
           consequently
           ,
           may
           be
           
             suspended
          
           at
           some
           time
           ,
           by
           the
           
             free
             will
          
           of
           him
           that
           hath
           the
           
             Commission
             ,
          
           much
           more
           if
           any
           weighty
           
             reason
          
           interpose
           to
           
             determine
          
           his
           
             will
             .
          
           3.
           
           That
           this
           
             Commission
          
           is
           onely
           
             Generall
             ,
          
           and
           
             indefinite
             ,
          
           without
           application
           to
           particular
           cases
           ,
           referring
           that
           
             application
          
           to
           the
           
             conjuncture
          
           and
           
             concurrence
          
           of
           circumstances
           ,
           (
           which
           ordinarily
           are
           humane
           ,
           and
           Politicall
           ;
           )
           and
           consequently
           to
           the
           
             discretion
          
           of
           
             Rulers
          
           judging
           by
           those
           
             circumstances
             :
          
           The
           intervenience
           of
           which
           circumstances
           makes
           the
           particular
           
             exercise
          
           of
           that
           
             Commission
          
           convenient
           ,
           and
           seasonable
           in
           one
           
             place
             ,
          
           and
           at
           one
           
             time
          
           ;
           and
           consequently
           ,
           where
           they
           do
           not
           intervene
           ,
           there
           the
           exercise
           of
           it
           may
           be
           at
           that
           
             time
             ,
          
           and
           
             place
             suspended
          
           as
           unseasonable
           .
           As
           when
           the
           
             shedder
             of
             blood
          
           is
           by
           
             God
          
           commanded
           to
           be
           put
           to
           death
           ,
           and
           yet
           some
           men
           accidentally
           ,
           and
           invountarily
           fall
           under
           that
           Title
           ,
           it
           must
           be
           in
           the
           
             power
          
           of
           the
           
             Magistrate
             ,
          
           to
           
             suspend
             the
             execution
          
           of
           that
           sentence
           ,
           or
           else
           the
           
             Innocent
          
           must
           loose
           the
           benefit
           of
           the
           
             Citty
             of
             refuge
             ,
          
           and
           run
           the
           same
           fortune
           with
           the
           most
           murtherous
           designer
           .
        
         
           §
           .
           66.
           
           After
           this
           manner
           't
           is
           clear
           ,
           that
           
             Christ
          
           had
           a
           
             Commission
          
           from
           heaven
           to
           worke
           
             Miracles
             ,
          
           to
           cure
           
             Diseases
          
           ;
           yet
           't
           is
           particularly
           affirm'd
           of
           the
           
             infidelity
          
           of
           his
           Country-men
           ,
           that
           that
           
           
             suspended
          
           the
           exercise
           of
           his
           power
           for
           some
           time
           ;
           
             He
             could
             not
             doe
             many
             mighty
             works
             there
             because
             of
             their
             unbelief
             ,
          
           yet
           ,
           I
           hope
           ,
           this
           will
           no
           way
           be
           thought
           to
           argue
           ,
           that
           
             Christs
             commission
          
           issued
           from
           his
           
             Country-men
             ,
          
           or
           from
           the
           
             belief
             of
             men
             ,
          
           (
           though
           that
           were
           necessary
           ,
           to
           the
           exercise
           of
           it
           )
           or
           that
           
             Christ
          
           did
           ill
           in
           
             suspendi●g
             the
             exercise
             of
             his
             Commission
             .
          
           In
           like
           manner
           the
           people
           of
           
             Israel
          
           had
           from
           
             God
          
           not
           onely
           a
           
             commission
             ,
          
           but
           
             command
          
           to
           put
           the
           
             nations
          
           to
           death
           ,
           
             Deut.
          
           20.10
           .
           And
           yet
           on
           those
           of
           them
           that
           were
           left
           ,
           1
           
             Kings
             .
          
           9.20
           .
           
             Solomon
             suspended
             the
             act
             of
             that
             commission
             ,
          
           and
           onely
           
             levied
             a
             tribute
             of
             bond-service
          
           ver.
           21.
           
           Once
           more
           ;
           I
           shall
           suppose
           a
           
             Generall
          
           to
           receive
           power
           of
           
             Martiall
             Law
          
           from
           the
           Soveraigne
           in
           any
           Kingdome
           ,
           this
           power
           he
           is
           not
           willing
           to
           exercise
           ,
           but
           by
           a
           cognizance
           of
           each
           malefactors
           cause
           before
           a
           
             Councell
             of
             Warre
             .
          
           Here
           't
           is
           plain
           that
           that
           
             Councell
             of
             Warre
             suspends
             that
             exercise
          
           of
           the
           
             Generalls
             power
          
           upon
           a
           particular
           man
           ;
           but
           sure
           it
           will
           no
           way
           follow
           from
           thence
           ,
           that
           that
           
             Commission
             ,
          
           which
           was
           suppos'd
           to
           issue
           to
           the
           
             Generall
          
           from
           the
           
             Soveraign
             ,
          
           doth
           now
           issue
           not
           from
           the
           
             Soveraigne
             ,
          
           but
           that
           
             Councell
             of
             Warre
          
           ;
           and
           then
           no
           more
           will
           the
           possibility
           of
           suspending
           the
           
             exercise
          
           of
           the
           
             Kings
             Commission
          
           by
           Law
           ,
           &c.
           conclude
           that
           
             Commission
          
           to
           issue
           from
           the
           
             People
             ,
          
           and
           not
           from
           
             God
             .
          
           And
           therefore
           in
           the
           case
           which
           Mr.
           
             Goodwin
          
           hath
           been
           confident
           to
           referre
           to
           Doctor
           
             Hammond
          
           to
           Arbitrate
           [
           
             Whether
             the
             King
             hath
             any
             Regular
             or
             just
             power
             over
             the
             lives
             of
             men
             ,
             other
             then
             that
             which
             is
             proportion'd
             ,
             &c.
             by
             the
             Lawes
             of
             the
             State
          
           ]
           I
           suppose
           the
           Doctor
           may
           agree
           with
           Mr.
           
             Goodwin
             ,
          
           and
           yet
           never
           be
           enforc'd
           ,
           or
           concluded
           by
           that
           concession
           ,
           to
           question
           the
           
             Originall
          
           of
           the
           
             power
             from
             God
             ,
          
           the
           difference
           being
           discernible
           between
           the
           
             Power
             it self
             ,
          
           and
           every
           particular
           
             exercise
             of
             that
             power
          
           ;
           and
           the
           
             suspension
          
           of
           the
           
             latter
             ,
          
           farre
           from
           including
           the
           
             evacuation
             ,
          
           or
           
             cancelling
             of
             the
             former
             .
          
        
         
           §
           .
           67.
           
           The
           same
           answer
           will
           clear
           Mr.
           
           
             Goodwins
          
           succeeding
           Plea
           ,
           
             pag.
          
           26.
           
           That
           if
           
             the
             power
             of
             Kings
             over
             the
             lives
             of
             men
             ,
             were
             by
             immediate
             derivation
             from
             God
             ,
             then
             must
             this
             power
             be
             uniforme
             ,
             &c.
             in
             all
             Kingdomes
             whatsoever
             .
          
           ]
           This
           
             consequence
          
           is
           farr
           from
           all
           appearance
           of
           truth
           ;
           Because
           the
           power
           may
           be
           from
           
             God
             ,
          
           and
           yet
           that
           
             God
          
           that
           
             gives
          
           the
           power
           ,
           may
           leave
           it
           in
           the
           particular
           
             exercises
          
           of
           it
           ,
           to
           be
           
             determined
          
           either
           by
           the
           arbitration
           ,
           
           and
           free
           will
           ,
           and
           prudence
           of
           the
           
             Governour
             ,
          
           where
           there
           are
           no
           
             Lawes
             ,
          
           or
           by
           the
           
             Regulation
             of
             Lawes
             ,
          
           where
           there
           are
           such
           ;
           The
           
             Dimensum
             ,
          
           or
           
             proportion
             of
             power
             over
             the
             lives
             of
             the
             Subjects
             ,
          
           which
           a
           
             Governour
          
           claimes
           ,
           consists
           not
           in
           
             indivisibili
             ,
          
           in
           any
           certain
           ,
           or
           definite
           point
           ,
           but
           is
           that
           which
           may
           enable
           him
           to
           discharge
           his
           office
           of
           
             Ruler
             ,
             i.
             e.
          
           to
           
             protect
          
           his
           people
           ,
           and
           restraine
           their
           inordinacies
           .
           And
           as
           farre
           as
           
             Reason
             ,
          
           and
           (
           which
           are
           supposed
           to
           be
           a
           branch
           of
           that
           )
           
             paticular
             Lawes
             ,
          
           (
           subordinate
           to
           Gods
           Word
           )
           see
           it
           fit
           to
           extend
           the
           
             exercise
             of
             that
             power
             ,
          
           so
           far
           may
           that
           
             Ruler
          
           regularly
           extend
           it
           ;
           And
           whatsoever
           
             proportion
          
           it
           be
           ,
           that
           he
           is
           intrusted
           with
           by
           
             God
             ,
          
           't
           is
           not
           reasonable
           that
           he
           should
           irrationally
           extend
           the
           
             exercise
          
           of
           it
           .
           And
           this
           
             regulation
          
           of
           
             indefinite
          
           power
           by
           such
           prudent
           limits
           as
           these
           (
           
             i.
             e.
          
           by
           the
           
             Vniversall
          
           law
           of
           
             Reason
          
           and
           
             Justice
             ,
          
           or
           by
           the
           particular
           conclusions
           ,
           which
           the
           wisdome
           of
           
             Law-givers
          
           hath
           thought
           fit
           to
           deduce
           from
           thence
           )
           cannot
           justly
           be
           quarrell'd
           ,
           as
           a
           
             retrenchment
             of
             power
             ,
          
           any
           more
           ,
           then
           the
           infinite
           goodnesse
           of
           God
           which
           permits
           him
           not
           to
           be
           able
           to
           do
           any
           thing
           which
           is
           contrary
           to
           that
           attribute
           ,
           is
           a
           
             manicling
             ,
          
           or
           restraining
           his
           
             Omnipotence
             ,
          
           but
           is
           onely
           a
           cultivating
           and
           dressing
           of
           it
           ,
           a
           
             paring
             off
             the
             excesses
             ,
          
           and
           exorbitances
           of
           it
           ,
           and
           leaving
           it
           a
           
             form'd
          
           channell
           ,
           instead
           of
           a
           vast
           or
           
             unbridled
             Ocean
             .
          
        
         
           §
           .
           68.
           
           And
           thus
           I
           suppose
           the
           nature
           of
           
             Angels
          
           or
           men
           ,
           which
           have
           bounds
           of
           
             Virtue
          
           and
           
             Conscience
             ,
          
           and
           
             Lawes
          
           prescribed
           them
           ,
           within
           which
           they
           are
           to
           move
           ,
           and
           not
           to
           range
           unlimited
           in
           the
           desert
           of
           their
           owne
           uncertain
           proposals
           ,
           cannot
           thereby
           be
           said
           to
           have
           lost
           the
           
             liberty
          
           of
           their
           
             species
             ,
          
           or
           to
           have
           received
           
             no
             powers
          
           from
           
             God
          
           in
           their
           
             creation
             ,
          
           though
           some
           
             regulations
          
           (
           it
           must
           be
           acknowledged
           )
           they
           are
           under
           ,
           and
           consequently
           ,
           
             determinations
          
           and
           
             suspensions
             for
             the
             exercise
             of
             their
             powers
             .
          
           And
           what
           inconvenience
           the
           affirming
           of
           this
           will
           bring
           upon
           the
           
             Doctor
             ,
          
           what
           
             hazard
             of
             blaspheming
             of
             God
             ,
             &c.
             
          
           I
           must
           professe
           my self
           so
           tame
           ,
           as
           not
           to
           fore-see
           ,
           or
           imagine
           ,
           howsoever
           M.
           
             Goodwins
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           hath
           helpt
           him
           to
           phansie
           such
           invisible
           
             Mormos
             ,
          
           and
           
             Anakims
          
           in
           our
           passage
           .
        
         
           §
           .
           69.
           
           Next
           ,
           it
           is
           but
           
             affirm'd
             ,
          
           and
           not
           at
           all
           made
           probable
           by
           Mr.
           
             Goodwin
             ,
          
           that
           the
           
             Affirming
             the
             Kings
             power
             over
             the
             lives
             of
             the
             people
             to
             be
             by
             immediate
             derivation
             from
             God
             ,
             is
             to
             
             smite
             them
             with
             blindnesse
             ,
             &c.
          
           and
           
             not
             to
             discover
             to
             them
             the
             Dan
             and
             Bersheba
          
           (
           I
           suppose
           he
           meanes
           by
           this
           
             trope
             ,
          
           the
           
             due
             bounds
             and
             limits
             )
             of
             such
             their
             power
          
           ]
           I
           am
           sorry
           Mr.
           
             Goodwin
          
           should
           think
           it
           fit
           that
           such
           
             popular
             harangues
          
           should
           be
           admitted
           to
           supply
           the
           place
           of
           
             reason
             ,
          
           and
           shall
           briefly
           reply
           ,
           That
           they
           that
           affirme
           the
           
             power
          
           of
           the
           
             Sword
          
           to
           be
           from
           
             God
          
           derived
           to
           
             Magistates
             ,
          
           doe
           at
           the
           same
           time
           define
           ,
           and
           affirme
           ,
           that
           those
           
             Magistrates
          
           are
           to
           remaine
           
             rationall
             creatures
             ,
          
           and
           to
           continue
           under
           the
           
             Soveraignty
          
           of
           
             Reason
             ,
          
           and
           all
           the
           branches
           of
           that
           ,
           as
           farre
           as
           their
           particulars
           are
           concerned
           in
           it
           ,
           
             i.
             e.
          
           to
           be
           ruled
           by
           the
           
             Vniversall
             Lawes
          
           of
           
             Justice
          
           and
           
             Equity
             ,
          
           by
           the
           
             Civill
             Sanctions
          
           which
           tend
           to
           the
           preserving
           of
           
             Societies
             ,
          
           and
           consequently
           by
           the
           
             particular
             Locall
             ,
          
           or
           
             municipall
             Lawes
          
           of
           any
           Country
           ,
           which
           are
           supposed
           to
           have
           a
           peculiar
           
             propriety
          
           toward
           the
           preserving
           ,
           and
           regulating
           of
           that
           
             People
             .
          
        
         
           §
           .
           70.
           
           'T
           will
           now
           be
           to
           little
           purpose
           to
           prove
           that
           these
           two
           affirmations
           are
           reconcileable
           ,
           the
           one
           deriving
           the
           
             power
             of
             life
          
           to
           the
           
             Ruler
          
           from
           
             God
             ,
          
           the
           other
           acknowledging
           the
           
             regulation
          
           of
           this
           power
           by
           these
           bounds
           ;
           For
           there
           is
           no
           kind
           of
           repugnance
           ,
           or
           contradiction
           ,
           nothing
           but
           accord
           and
           amity
           between
           them
           :
           The
           very
           
             Hand
             of
             God
          
           that
           conferres
           this
           
             power
             ,
          
           gives
           this
           very
           
             direction
             ,
          
           and
           
             Law
          
           for
           the
           
             exercise
          
           of
           it
           ,
           that
           they
           that
           rule
           other
           men
           should
           themselves
           be
           guided
           by
           
             Reason
          
           in
           all
           their
           actions
           :
           And
           what
           that
           
             Reason
          
           is
           in
           each
           particular
           emergent
           ,
           they
           are
           not
           alwayes
           ,
           or
           onely
           ,
           the
           
             Judicialls
             of
             Moses
             ,
          
           which
           are
           fit
           to
           direct
           us
           ,
           but
           the
           wisdom
           sometimes
           of
           
             Particular
             Laws
             ,
          
           and
           
             Law-makers
             .
          
           And
           so
           there
           is
           small
           danger
           either
           of
           
             ensnaring
             Kings
             ,
          
           or
           
             disturbing
             States
             ,
          
           (
           as
           he
           seemes
           willing
           to
           fear
           )
           
             by
             this
             doctrine
          
           ;
           which
           though
           it
           define
           the
           
             Originall
          
           of
           this
           
             power
          
           to
           be
           from
           
             Heaven
             ,
          
           can
           yet
           allow
           the
           
             regulation
             of
             this
             power
          
           for
           the
           
             Exercise
          
           of
           it
           to
           be
           of
           an
           
             inferiour
             ,
             Humane
             ,
             Politicall
             Orgination
             .
          
        
         
           §
           .
           71.
           
           One
           Argument
           more
           Mr.
           
             Goodwin
          
           is
           pleased
           to
           take
           in
           to
           disprove
           the
           
             immediate
             derivation
             of
             this
             power
             of
             life
             from
             God
             .
          
           Because
           ,
           saith
           he
           ,
           that
           
             derivation
             which
             is
             immediate
             from
             God
             ,
             can
             by
             no
             wayes
             be
             assisted
             ,
             furthered
             ,
             or
             promoted
             by
             any
             creature
             ,
             or
             second
             meanes
             ,
             but
             this
             derivation
             of
             that
             power
             of
             life
             is
             at
             least
             furthered
             by
             the
             act
             of
             the
             people
             in
             electing
             ,
             &c.
             
             Ergo
             ,
          
           I
           shall
           
           not
           examine
           the
           force
           of
           his
           ensuing
           probations
           ,
           which
           have
           frailties
           enough
           in
           them
           ,
           but
           shall
           be
           content
           to
           suppose
           the
           most
           he
           can
           wish
           ,
           or
           imagine
           ,
           
             viz.
          
           That
           the
           people
           doe
           
             elect
             ,
          
           or
           
             choose
          
           their
           
             King
          
           ;
           In
           this
           case
           ,
           saith
           the
           Doctor
           ,
           
             The
             people
             give
             not
             the
             power
             of
             their
             lives
             to
             that
             King
             ,
             but
             by
             giving
             up
             their
             Liberties
             ,
             &c.
             to
             him
             ,
             nominate
             him
             to
             that
             office
             of
             supreame
             power
             ,
             which
             ,
             wheresover
             it
             is
             ,
             God
             superinvests
             with
             the
             power
             of
             life
             .
          
           This
           is
           the
           
             Doctors
          
           stating
           of
           the
           question
           in
           his
           
             Andresse
             ,
          
           and
           thereby
           the
           separation
           is
           evident
           between
           the
           
             Act
          
           of
           the
           
             People
          
           in
           
             Electing
             the
             person
          
           of
           the
           
             Ruler
             ,
          
           and
           the
           
             Act
          
           of
           
             God
          
           in
           conferring
           this
           
             power
             of
             life
             .
          
           All
           that
           can
           be
           said
           of
           the
           former
           of
           these
           is
           that
           that
           
             act
          
           of
           the
           
             people
          
           is
           the
           meanes
           of
           
             determining
          
           the
           
             Generall
             decree
             of
             God
          
           (
           that
           
             Rulers
          
           shall
           (
           as
           his
           
             Deputies
          
           )
           have
           the
           
             power
             of
             life
          
           )
           to
           this
           
             particular
          
           person
           ,
           not
           that
           it
           is
           an
           
             assistent
             ,
          
           or
           sociall
           cause
           in
           conveying
           this
           power
           to
           the
           Ruler
           ,
           much
           lesse
           that
           it
           shall
           undertake
           to
           wrest
           this
           
             power
          
           out
           of
           
             Gods
          
           hands
           ,
           and
           assume
           it
           into
           their
           
             owne
          
           ;
           but
           ,
           I
           say
           ,
           as
           a
           
             causa
             sine
             quâ
             non
             ,
          
           or
           a
           previous
           
             preparation
          
           of
           the
           subject
           ,
           by
           their
           choise
           qualifying
           the
           person
           to
           be
           thus
           
             invested
             ,
          
           and
           impower'd
           by
           
             God
             .
          
           And
           so
           ,
           though
           the
           people
           in
           this
           case
           are
           supposed
           to
           doe
           somewhat
           ,
           
             i.
             e.
          
           to
           
             Elect
             ,
          
           and
           that
           
             election
          
           to
           
             determine
          
           this
           power
           of
           
             Gods
          
           to
           this
           person
           ,
           yet
           is
           this
           
             power
          
           derived
           solely
           from
           
             God
             ,
          
           as
           the
           
             Addresse
          
           hath
           sufficiently
           explain'd
           ,
           and
           not
           from
           any
           
             act
          
           of
           the
           
             People
             :
          
           And
           therefore
           the
           word
           [
           
             Furthering
          
           ]
           in
           Mr.
           
           
             Goodwins
          
           Argument
           ,
           may
           be
           taken
           (
           as
           an
           equivocall
           word
           )
           in
           a
           double
           sence
           ,
           either
           to
           denote
           
             actuall
             assistance
             ,
          
           or
           contribution
           of
           force
           ,
           or
           efficacy
           ,
           toward
           the
           production
           of
           the
           effect
           ,
           
             viz.
          
           of
           the
           
             power
             of
             life
          
           in
           the
           
             Ruler
          
           :
           And
           in
           that
           sence
           it
           is
           not
           true
           ,
           that
           the
           
             Act
             of
             the
             People
             in
             Electing
             ,
             doth
             further
             this
             power
             ,
          
           it
           being
           the
           sole
           act
           of
           
             Gods
             decree
          
           to
           give
           that
           power
           ,
           and
           nothing
           else
           .
           Or
           else
           the
           word
           [
           
             Furthering
          
           ]
           may
           be
           taken
           to
           signifie
           no
           more
           then
           
             preparing
             ,
          
           or
           
             qualifying
          
           the
           Subject
           to
           a
           capacity
           of
           receiving
           this
           
             power
          
           from
           
             God
             ,
          
           (
           as
           
             John
             Baptist
          
           prepared
           mens
           hearts
           for
           the
           
             receiving
          
           of
           
             Christ
             ,
          
           when
           he
           came
           ,
           but
           had
           nothing
           to
           do
           in
           the
           
             mission
          
           of
           him
           ,
           which
           was
           the
           sole
           work
           of
           
             God
          
           )
           and
           thus
           indeed
           ,
           the
           
             Election
             of
             the
             People
          
           may
           further
           the
           derivation
           of
           this
           power
           from
           
             God
          
           to
           such
           a
           particular
           Ruler
           ;
           And
           there
           is
           nothing
           more
           ordinary
           then
           for
           
             Gods
          
           workes
           to
           be
           thus
           
             furthered
          
           by
           second
           causes
           ,
           or
           meanes
           ,
           even
           
           his
           work
           of
           
             Grace
             ,
          
           which
           he
           ownes
           most
           peculiarly
           .
           The
           resemblance
           made
           use
           of
           in
           the
           Addresse
           ,
           is
           very
           commodious
           to
           clear
           this
           whole
           matter
           .
           In
           the
           
             Generation
          
           of
           a
           child
           ,
           the
           parents
           are
           acknowledged
           to
           contribute
           much
           ,
           to
           be
           not
           onely
           
             furtherers
             ,
          
           but
           even
           
             efficients
          
           in
           the
           production
           ,
           Yet
           is
           it
           commonly
           agreed
           ,
           that
           
             God
          
           creates
           ,
           infuses
           ,
           and
           inspires
           the
           Soul
           immediately
           .
           I
           need
           not
           examine
           ,
           or
           attest
           the
           truth
           of
           the
           ordinary
           opinion
           ,
           that
           the
           soule
           comes
           from
           
             heaven
             ,
          
           not
           from
           the
           
             Parents
          
           ;
           because
           I
           now
           use
           it
           as
           a
           resemblance
           onely
           ,
           and
           that
           it
           may
           be
           allowed
           to
           be
           ,
           though
           it
           should
           not
           be
           true
           ,
           and
           thus
           far
           at
           least
           it
           will
           be
           
             argumentative
             ,
          
           that
           the
           
             electing
          
           of
           the
           person
           of
           the
           
             Ruler
          
           by
           the
           
             people
             ,
          
           doth
           no
           more
           conclude
           that
           the
           
             power
          
           of
           
             life
          
           is
           not
           superinfused
           and
           derived
           to
           the
           
             Ruler
          
           (
           so
           chosen
           )
           from
           heaven
           ,
           then
           the
           parents
           begetting
           of
           the
           child
           is
           an
           argument
           ,
           that
           the
           
             soule
          
           is
           not
           superinfused
           from
           
             God
             .
          
           Our
           
             Phoenomena
          
           may
           be
           all
           very
           happily
           solved
           by
           this
           way
           of
           setting
           it
           ;
           and
           M.
           
             G.
          
           exceptions
           superseded
           ,
           and
           the
           conclusion
           cleared
           ,
           which
           was
           the
           onely
           one
           ,
           which
           the
           
             Addresse
          
           desired
           to
           infer
           by
           this
           consideration
           ,
           
             viz.
          
           That
           
             whatsoever
             were
             supposed
             of
             the
             peoples
             electing
             their
             Ruler
             ,
             yet
             the
             Supream
             power
             neither
             is
             nor
             can
             be
             in
             the
             community
             of
             the
             people
             by
             force
             ,
             meerly
             of
             their
             Originall
             ,
             or
             naturall
             Liberty
             ,
          
           upon
           this
           firme
           ground
           (
           not
           yet
           shaken
           by
           M.
           
             G.
          
           or
           
             Philodemius
          
           )
           that
           the
           
             power
             of
             life
             ,
          
           which
           is
           part
           of
           the
           
             Supream
             Power
             ,
          
           is
           not
           part
           of
           the
           
             naturall
             Liberty
             ,
          
           nor
           consequently
           either
           inherent
           in
           the
           
             Community
             of
             men
             ,
          
           nor
           by
           them
           communicable
           to
           any
           
             Representative
             .
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ▪
           The
           onely
           thing
           ,
           which
           this
           rejoynder
           (
           as
           the
           former
           discourse
           )
           was
           designed
           to
           demonstrate
           most
           irrefragably
           .
        
         
           §
           .
           72.
           
           And
           having
           proceeded
           thus
           farre
           to
           make
           returne
           to
           M.
           
             Goodwins
          
           offers
           of
           
             reason
             ,
          
           I
           shall
           not
           endeavour
           to
           make
           payment
           to
           his
           
             Scoffes
             ,
          
           pag.
           28.
           or
           vindicate
           Doctor
           
             Hammond
          
           from
           his
           charge
           of
           
             overweeningnesse
             ,
             &c.
             
          
           Though
           't
           is
           not
           at
           all
           intelligible
           to
           me
           ,
           how
           those
           words
           in
           the
           
             Addresse
             (
             For
             it
             is
             possible
             that
             I
             may
             put
             you
             in
             minde
             of
             an
             evident
             truth
             ,
             which
             perhaps
             you
             have
             not
             taken
             notice
             of
             ]
          
           should
           be
           chargeable
           with
           this
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           or
           interpretable
           to
           any
           farther
           sense
           ,
           then
           onely
           this
           ,
           That
           this
           truth
           so
           evident
           in
           Doctor
           
             Hammonds
          
           opinion
           ,
           was
           not
           by
           him
           ●onceived
           to
           be
           sufficiently
           taken
           notice
           of
           ,
           or
           laid
           to
           heart
           by
           them
           ,
           to
           whom
           he
           then
           made
           his
           
             Addresse
             .
          
           And
           if
           that
           
             Doctor
          
           
           were
           therein
           mistaken
           ,
           or
           if
           he
           be
           justly
           charged
           in
           his
           next
           page
           (
           together
           with
           the
           rest
           of
           his
           perswasion
           ,
           under
           the
           title
           
             of
             the
             whole
             Legion
             of
             the
             Royall
             Faction
             )
             as
             the
             first-borne
             of
             that
             evill
             Generation
             of
             Flatterers
             ,
          
           for
           producing
           plain
           Arguments
           of
           Reason
           ,
           and
           Scripture
           to
           avert
           ,
           that
           which
           appear'd
           to
           him
           a
           heavy
           Sinne
           ,
           and
           Judgement
           ,
           from
           a
           Nation
           ;
           I
           must
           then
           betake
           my selfe
           to
           my
           
             Prayers
             ,
          
           that
           
             God
          
           will
           forgive
           me
           my
           more
           discernible
           sinnes
           ,
           (
           when
           innocencies
           ,
           and
           good
           offices
           to
           mankind
           are
           become
           so
           culpable
           )
           and
           get
           out
           of
           his
           company
           as
           soone
           as
           I
           can
           ,
           who
           can
           so
           readily
           shift
           the
           discourse
           from
           
             reasoning
          
           to
           
             defaming
             ,
          
           and
           supply
           with
           
             reproaches
          
           what
           was
           wanting
           in
           
             Arguments
             .
          
        
         
           §
           .
           73.
           
           I
           am
           now
           come
           to
           an
           end
           of
           this
           debate
           concerning
           the
           Power
           of
           life
           ,
           but
           cannot
           be
           so
           prudent
           ,
           or
           thrifty
           of
           my
           paines
           ,
           as
           to
           dissemble
           the
           other
           exceptions
           ,
           which
           (
           in
           this
           book
           )
           Master
           
             Goodwin
          
           hath
           made
           to
           some
           other
           parts
           of
           the
           
             Addresse
          
           ;
           I
           shall
           give
           you
           as
           brief
           an
           account
           of
           them
           as
           is
           possible
           .
        
         
           §
           .
           74.
           
           The
           fitst
           ,
           is
           his
           dislike
           of
           that
           
             Critick
             annotation
             ,
          
           as
           he
           stiles
           it
           ,
           
             of
             the
             Royall
             Doctor
             ,
             taking
             notice
             that
             the
             Supream
             Power
             ,
             or
             Ruler
             is
             stiled
             by
             the
             Apostle
             ,
          
           Rom.
           13.
           
             the
             Minister
             of
             God
             ,
             and
             not
             of
             the
             people
          
           ]
           How
           this
           comes
           to
           be
           stiled
           a
           
             Critick
             annotation
             ,
          
           (
           which
           supposes
           it
           a
           
             Grammaticall
          
           one
           ,
           
           (
           as
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           are
           the
           parts
           
             divisive
          
           of
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           where
           there
           is
           no
           use
           made
           of
           
             Grammar
          
           to
           deduce
           it
           ,
           nor
           indeed
           of
           any
           thing
           but
           of
           the
           plaine
           words
           ,
           as
           they
           lie
           in
           the
           Text
           )
           I
           have
           not
           the
           skill
           ,
           or
           sagacity
           to
           divine
           .
           All
           that
           Doctor
           
             Hammond
          
           affirmes
           is
           this
           ,
           that
           the
           
             Supream
             power
             ,
          
           Rom.
           13.
           
             is
             stiled
             by
             the
             Apostle
             ,
             the
             Minister
             of
             God
             ,
             and
             not
             of
             the
             people
             .
          
           And
           is
           not
           this
           manifest
           to
           any
           that
           looks
           on
           
             Rom.
          
           13.4
           .
           where
           he
           is
           twice
           stiled
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             the
             Minister
             of
             God
             ,
          
           and
           is
           neither
           there
           ,
           nor
           anywhere
           else
           stiled
           the
           
             Minister
             of
             the
             People
             .
          
        
         
           §
           .
           75.
           
           But
           ,
           saith
           M.
           
             Goodwin
             ,
             This
             no
             way
             infringes
             the
             credit
             of
             his
             conclusion
             ,
             that
             Kings
             are
             the
             Servants
             and
             Ministers
             of
             the
             People
             .
          
           The
           
             Apostles
          
           were
           the
           
             Ministers
             of
             God
             ,
             and
             yet
             they
             preach
             themselves
             also
             the
             servants
             of
             Men
             ,
          
           2
           Cor.
           4.5
           .
           
             and
             Ministers
             of
             the
             Saints
             ,
          
           Rom.
           15.25
           .
           &c.
           To
           this
           I
           answer
           ,
           that
           the
           phrase
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             Minister
             of
             God
             ,
          
           signifies
           a
           
             Minister
             of
             Gods
             Ordination
             ,
          
           and
           
             Institution
             ,
          
           and
           though
           it
           may
           signifie
           somewhat
           
           else
           ,
           yet
           this
           is
           the
           onely
           notion
           wherein
           Doctor
           
             Hammond
          
           takes
           it
           in
           his
           
             Addresse
             ,
          
           according
           to
           
             Rom.
          
           13.
           of
           which
           he
           speakes
           ,
           where
           the
           
             powers
             are
             said
             to
             be
             ordained
             by
             God
             ,
          
           and
           to
           be
           his
           
             Ordinance
             .
          
           Now
           he
           that
           is
           thus
           a
           
             Minister
             of
             God
             ,
          
           cannot
           be
           so
           also
           of
           the
           
             People
             ,
          
           because
           these
           two
           Ordinations
           being
           incompatible
           ,
           he
           that
           holds
           by
           one
           ,
           must
           needs
           disclaime
           holding
           by
           the
           other
           .
           Another
           notion
           there
           may
           be
           of
           the
           phrase
           ,
           as
           it
           signifies
           
             performing
             of
             service
             to
             God
          
           ;
           and
           so
           indeed
           the
           same
           
             Apostle
          
           that
           
             serves
             God
             ,
          
           may
           be
           a
           
             servant
             of
             Men
          
           also
           ,
           and
           to
           that
           ,
           all
           M.
           
             Goodwins
          
           probations
           are
           directed
           ,
           and
           though
           S.
           
             Paules
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             his
             carrying
             of
             almes
             ,
             and
             contributions
             to
             the
             poor
             Saints
             ,
          
           be
           no
           very
           proper
           instance
           to
           this
           purpose
           ;
           yet
           thus
           't
           is
           acknowledg'd
           ,
           that
           S.
           
             Paul
          
           may
           be
           a
           
             servant
             of
             Men
             ,
          
           and
           performe
           offices
           of
           Humility
           to
           them
           ,
           (
           though
           by
           the
           way
           this
           
             Servant
          
           of
           theirs
           behaves
           himself
           sometimes
           very
           like
           a
           
             Master
             ,
          
           and
           comes
           with
           a
           
             Rod
          
           when
           he
           sees
           it
           convenient
           .
           )
        
         
           §
           .
           76.
           
           But
           this
           is
           nothing
           to
           the
           purpose
           to
           infer
           the
           
             King
          
           to
           be
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           a
           
             Minister
             of
             the
             People
          
           in
           the
           former
           notion
           ,
           
             i.
             e.
          
           a
           
             Minister
             of
             the
             peoples
             Institution
          
           ;
           and
           therefore
           all
           that
           M.
           
             Goodwin
          
           addes
           of
           the
           Reasons
           why
           the
           
             Ruler
             ,
             Rom.
          
           13.
           is
           not
           called
           the
           
             Minister
             of
             the
             people
             ,
          
           is
           very
           extrinsecall
           to
           that
           purpose
           .
           The
           utmost
           that
           he
           can
           enforce
           from
           that
           place
           is
           ,
           that
           the
           
             King
             attends
             on
             the
             publique
             good
             .
          
           But
           sure
           that
           will
           availe
           as
           little
           to
           prove
           that
           he
           is
           not
           a
           
             minister
             of
             Gods
             instituting
             ,
          
           or
           one
           that
           hath
           the
           power
           from
           him
           ,
           as
           the
           Shepheards
           waiting
           over
           the
           Flock
           ,
           is
           a
           proof
           that
           he
           is
           
             ordeined
             ,
          
           or
           
             instituted
          
           by
           his
           Sheep
           .
        
         
           §
           .
           77.
           
           The
           next
           undertaking
           of
           M.
           
             Goodwin
          
           against
           Doctor
           
             Hammond
             ,
          
           is
           to
           prove
           that
           the
           
             Civill
             Magistrate
          
           is
           by
           S.
           
             Peter
          
           call'd
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ;
           which
           he
           renders
           the
           
             Ordinance
             ,
          
           or
           
             creature
             of
             Man
             because
             they
             receive
             their
             very
             being
             from
             the
             people
             as
             Kings
             ,
             and
             as
             Magistrates
             .
          
           Doctor
           
             Hammond
          
           hath
           ,
           I
           conceive
           ,
           sufficiently
           vindicated
           that
           Text
           of
           S.
           
             Peter
          
           from
           this
           interpretation
           ,
           and
           't
           were
           easie
           to
           shew
           ,
           that
           the
           phrase
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           must
           by
           all
           analogy
           be
           rendred
           
             Humane
             creature
          
           ;
           not
           
             Ordinance
             ,
          
           or
           
             creature
             of
             Man
          
           ;
           by
           
             humane
             creature
             ,
          
           meaning
           any
           part
           of
           mankind
           ;
           by
           creature
           of
           man
           ,
           a
           thing
           of
           mans
           creating
           .
           The
           phrase
           to
           expresse
           the
           latter
           of
           these
           would
           be
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
           taking
           
             Creature
          
           for
           
             production
             ,
          
           or
           
             work
             ,
          
           and
           
             Man
          
           for
           the
           
             artificer
             ,
          
           or
           
             workman
          
           of
           it
           ;
           what
           is
           said
           in
           the
           
             Addresse
             ,
          
           is
           sufficient
           to
           direct
           any
           sober
           man
           to
           a
           right
           understanding
           of
           that
           place
           .
           And
           M.
           
             Goodwins
          
           exceptions
           are
           very
           farre
           from
           perswading
           the
           contrary
           .
           As
           1.
           
           [
           
             That
             the
             King
             is
             there
             call'd
             Supream
             ,
             not
             in
             respect
             of
             the
             community
             of
             the
             people
             ,
             as
             ,
          
           saith
           he
           ,
           
             the
             Doctor
             supposeth
             ,
             but
             as
             compar'd
             with
             subordinate
             Rulers
             .
          
           ]
           But
           this
           is
           of
           no
           force
           against
           the
           
             Doctor
          
           in
           that
           place
           ,
           where
           all
           that
           he
           inferres
           from
           their
           title
           of
           
             Supream
             ,
          
           is
           ,
           that
           they
           are
           the
           very
           persons
           that
           are
           enstiled
           the
           
             Ordinance
             of
             God
             ,
             Ro.
          
           13.
           &
           that
           is
           the
           
             signall
             character
          
           which
           he
           mentions
           in
           that
           Text
           ,
           without
           taking
           notice
           of
           any
           other
           aspect
           of
           the
           word
           
             Supream
             ,
          
           or
           drawing
           any
           nice
           conclusion
           from
           it
           .
        
         
           §
           .
           78.
           
           His
           second
           exception
           is
           against
           the
           concludence
           of
           a
           
             Negative
             Argument
             .
          
           Which
           I
           acknowledge
           an
           exception
           so
           far
           as
           to
           keep
           that
           Argument
           from
           being
           demonstrative
           ,
           in
           case
           all
           the
           force
           of
           it
           were
           fetcht
           from
           the
           
             Negative
          
           ;
           But
           that
           Argument
           from
           the
           
             Negative
          
           (
           or
           from
           the
           
             Governours
          
           not
           being
           said
           to
           be
           
             sent
             by
             the
             people
          
           )
           is
           but
           
             praelusory
          
           and
           preparative
           to
           another
           more
           forcible
           branch
           of
           the
           
             Argument
             ,
             viz.
          
           that
           (
           on
           the
           contrary
           )
           
             Supremacy
          
           is
           affixt
           to
           the
           
             King
             ,
          
           and
           
             Subjection
             for
             the
             Lords
             sake
             ,
          
           commanded
           to
           be
           paid
           him
           ,
           (
           as
           
             mission
             from
             him
          
           is
           affirmed
           of
           all
           other
           
             Magistrates
          
           )
           And
           both
           those
           put
           together
           ,
           the
           
             Kîngs
             being
             Supreme
             ,
          
           (
           i.
           e.
           inferior
           to
           none
           but
           God
           )
           and
           
             Subiection
          
           being
           affirmed
           to
           be
           due
           to
           him
           
             for
             the
             Lords
             sake
             ,
             (
             i.
             e.
          
           because
           of
           the
           relation
           which
           he
           stands
           in
           to
           God
           ,
           by
           whom
           he
           is
           said
           to
           be
           ordained
           
             Rom.
          
           13.
           )
           may
           well
           enough
           passe
           for
           a
           
             character
          
           of
           some
           remarke
           upon
           the
           
             King
             ,
          
           and
           keeep
           the
           pretended
           rendring
           of
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           from
           being
           the
           necessary
           importance
           of
           that
           
             text
             ,
          
           or
           the
           
             Supreme
          
           power
           from
           being
           concluded
           to
           be
           
             originally
             in
             the
             people
             .
          
        
         
           §
           .
           79.
           
           As
           for
           the
           
             groaning
             of
             the
             creation
             ,
             or
             creature
             ]
             Rom.
          
           8.
           which
           Doctor
           
             Hammond
          
           renders
           [
           
             the
             hope
             of
             the
             heathen
             world
          
           ]
           t
           is
           not
           all
           M.
           
             Goodwins
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           that
           will
           render
           it
           an
           improbable
           interpretation
           .
           That
           the
           
             Heathen
             world
          
           (
           though
           
             without
             hope
             ,
             i.
             e.
          
           in
           a
           desperate
           condition
           in
           respect
           of
           salvation
           ,
           as
           long
           as
           they
           remained
           in
           their
           idolatries
           )
           were
           yet
           so
           capable
           of
           receiving
           benefit
           of
           
             Christs
          
           coming
           into
           the
           world
           ,
           that
           
             Christ
          
           is
           called
           
             Desiderium
             omnium
             Gentium
             ,
             the
             desire
             of
             all
             Nations
             ,
          
           in
           
           
             Haggai
             ,
          
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             the
             expectation
             of
             the
             Gentiles
             ,
          
           in
           the
           Septuagints
           rendring
           of
           
             Jacobs
          
           Prophecie
           ;
           that
           they
           seeing
           their
           owne
           impure
           condition
           ,
           desired
           the
           meanes
           of
           
             restoring
          
           their
           lost
           treasure
           ,
           and
           consequently
           are
           said
           to
           
             desire
             Christ
             ,
          
           without
           explicit
           foreknowing
           any
           thing
           of
           him
           ,
           (
           because
           that
           which
           they
           desired
           was
           no
           otherwise
           compassable
           ,
           but
           by
           him
           )
           is
           no
           nicety
           of
           the
           Doctors
           invention
           ,
           but
           largely
           insisted
           on
           by
           S.
           
             Augustine
          
           in
           his
           Bookes
           
             De
             Civ
             :
             Dei
          
           ;
           and
           this
           one
           Consideration
           is
           Reply
           sufficient
           to
           all
           the
           inconveniences
           which
           M.
           
             Goodwin
          
           hath
           sprung
           in
           this
           interpretation
           .
        
         
           §
           .
           80.
           
           As
           for
           the
           other
           difficulties
           which
           to
           him
           seeme
           to
           presse
           and
           resist
           the
           interpreting
           of
           the
           following
           words
           to
           this
           sense
           ,
           they
           are
           not
           so
           solemnly
           mentioned
           by
           M.
           
             Goodwin
          
           as
           to
           owne
           my
           impertinence
           ,
           if
           I
           should
           enlarge
           on
           them
           ;
           though
           I
           can
           assure
           him
           ,
           that
           D.
           
             Hammond
          
           hath
           long
           since
           considered
           the
           whole
           Context
           ,
           and
           is
           ready
           to
           give
           an
           account
           of
           the
           agreeablenesse
           of
           it
           to
           his
           present
           notion
           ,
           whensoever
           it
           shall
           be
           seasonable
           .
           Only
           in
           favour
           to
           the
           Reader
           ,
           he
           doth
           not
           unnecessarily
           obtrude
           it
           on
           him
           at
           this
           time
           ,
           meaning
           to
           expect
           a
           fairer
           opportunity
           for
           that
           ,
           and
           other
           the
           like
           dissertations
           .
        
         
           §
           .
           81.
           
           But
           M.
           
             Goodwin
          
           upon
           the
           granting
           of
           this
           notion
           of
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           for
           the
           
             heathen
          
           world
           ,
           hath
           falne
           upon
           a
           speciall
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           that
           however
           ,
           
             It
             signifies
             the
             world
             under
             the
             consideration
             of
             being
             the
             creature
             or
             creation
             of
             God
             .
          
           And
           then
           he
           wonders
           why
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           should
           not
           signifie
           the
           
             Magistrate
             to
             be
             the
             creation
             of
             man
             ,
             and
             how
             by
             this
             interpretation
             that
             conclusion
             of
             the
             Kings
             being
             the
             creature
             of
             the
             people
             ,
             is
             avoided
             .
          
           To
           this
           I
           answer
           punctually
           ,
           that
           M.
           
             Goodwin
          
           being
           the
           affirmer
           of
           this
           doctrine
           ,
           [
           
             That
             the
             King
             is
             the
             creature
             of
             the
             people
          
           ]
           and
           his
           proofe
           of
           it
           being
           those
           words
           of
           Saint
           
             Peter
             ,
          
           where
           
             obedience
          
           is
           commanded
           to
           be
           paid
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           as
           t
           is
           by
           him
           rendred
           ,
           
             to
             every
             creation
             ,
          
           or
           
             ordinance
             ,
          
           or
           
             creature
          
           of
           man
           ,
           It
           is
           certainly
           sufficient
           for
           D.
           
             Hammond
          
           (
           to
           disprove
           this
           conclusion
           so
           inferred
           from
           that
           place
           of
           Saint
           
             Peter
          
           )
           if
           he
           shall
           be
           able
           to
           mention
           another
           probable
           interpretation
           of
           those
           words
           ,
           from
           whence
           that
           
             Conclusion
          
           will
           not
           be
           inferr'd
           ;
           especially
           if
           by
           other
           places
           of
           Scripture
           he
           make
           it
           manifest
           ,
           that
           that
           interpretation
           is
           most
           agreeable
           to
           the
           analogie
           of
           that
           and
           other
           
             Scriptures
             .
          
           Now
           
           this
           hath
           D.
           
             Hammond
          
           done
           ,
           by
           shewing
           that
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           is
           a
           phrase
           which
           needs
           not
           signifie
           any
           more
           then
           
             every
             man
             ,
             or
             humane
             creature
             ,
          
           not
           onely
           
             Christian
             ,
          
           but
           
             Gentile
             ,
          
           or
           Heathen
           also
           .
           Which
           if
           it
           be
           the
           entire
           notation
           of
           the
           phrase
           (
           as
           at
           this
           time
           M.
           
             Goodwin
          
           is
           content
           to
           grant
           )
           then
           sure
           is
           there
           no
           ground
           for
           him
           from
           thence
           to
           conclude
           ,
           that
           the
           
             King
          
           is
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           in
           that
           other
           so
           distant
           sense
           ,
           
             an
             ordinance
             or
             creature
             of
             the
             people
             .
          
           As
           long
           as
           M.
           
             G.
          
           conclusion
           depends
           upon
           that
           
             one
          
           onely
           notion
           of
           the
           phrase
           ,
           so
           long
           ,
           unlesse
           that
           be
           acknowledged
           the
           genuine
           sense
           of
           it
           ,
           (
           as
           certainly
           t
           is
           not
           ,
           when
           another
           so
           distant
           from
           that
           ,
           is
           supposed
           possible
           to
           be
           it
           )
           there
           is
           no
           stability
           to
           be
           expected
           to
           that
           conclusion
           ,
           whose
           premisses
           are
           thus
           forfeited
           by
           his
           own
           
             concession
             .
          
        
         
           §
           .
           82.
           
           As
           for
           the
           
             Doctors
          
           Answer
           to
           the
           supposed
           Objection
           ,
           (
           where
           by
           the
           parallel
           
             command
             of
             honouring
             all
             ,
             ver.
          
           17.
           he
           infers
           the
           limitation
           of
           the
           subject
           ,
           
             All
             to
             whom
             honour
             belongeth
          
           there
           ,
           (
           
             i.
             e.
          
           superiors
           ,
           not
           inferiors
           )
           and
           so
           here
           ,
           
             every
             humane
             creature
             ,
             (
             i.
             e.
          
           every
           such
           ,
           that
           is
           in
           place
           of
           
             Magistracie
          
           )
           certainly
           M.
           
             G.
          
           hath
           failed
           much
           in
           his
           attempt
           to
           invalidate
           it
           ,
           by
           affirming
           that
           that
           
             Apostle
             ,
          
           in
           his
           
             command
             to
             honour
             all
             ,
             supposeth
             a
             debt
             of
             honour
             due
             from
             every
             man
             to
             every
             man
             ,
             according
             to
             that
             of
             the
             Rom.
          
           12.10
           .
           
             In
             honour
             preferring
             one
             another
             .
          
           For
           to
           this
           I
           answer
           ,
           that
           the
           meaning
           of
           1
           
             Pet.
          
           2.17
           .
           cannot
           sure
           so
           properly
           be
           fetcht
           from
           
             Rom.
          
           12.10
           .
           as
           it
           may
           from
           the
           circumstances
           of
           the
           Text
           and
           verses
           on
           each
           side
           of
           it
           in
           the
           place
           of
           S.
           
             Peter
             .
          
           In
           the
           former
           verses
           ,
           13.
           and
           14.
           the
           words
           clearly
           refer
           to
           the
           doctrine
           of
           
             obedience
             to
             Superiours
             ,
          
           and
           so
           
             ver.
          
           15.
           the
           mention
           of
           
             Gods
             will
          
           [
           that
           by
           
             well-doing
             we
             should
             put
             to
             silence
             the
             ignorance
             of
             foolish
             men
             ]
             (
             i.
             e.
          
           that
           by
           obeying
           of
           our
           
             Superiours
          
           we
           should
           take
           off
           the
           Scandall
           that
           lay
           on
           
             Christianity
             ,
          
           as
           if
           it
           made
           men
           
             ill
             Subjects
             ,
             ver.
          
           16.
           )
           doth
           plenarily
           belong
           also
           to
           the
           same
           matter
           .
           So
           again
           ,
           
             honouring
             the
             King
          
           in
           the
           end
           of
           the
           17.
           
             ver.
          
           and
           
             servants
             obeying
             their
             Masters
             ,
             ver.
          
           18.
           are
           very
           forward
           to
           concurre
           with
           this
           notion
           ;
           And
           the
           precept
           of
           
             loving
             the
             brotherhood
             ,
          
           i.
           e.
           their
           
             fellow-Christians
             ,
          
           and
           of
           
             fearing
             God
          
           ▪
           (
           from
           which
           
             feare
          
           the
           
             honour
          
           divolves
           upon
           his
           Vice-gerent
           )
           will
           no
           way
           prejudice
           this
           notion
           of
           the
           
             honour
          
           there
           spoken
           of
           ,
           that
           it
           belongs
           onely
           to
           the
           debt
           of
           
             inferiours
          
           to
           
             superiours
          
           ;
           and
           so
           that
           the
           [
           
             All
          
           ]
           are
           onely
           those
           
             all
          
           that
           are
           thus
           capable
           of
           it
           .
        
         
         
           §
           .
           83.
           
           As
           for
           the
           
             honouring
          
           of
           
             Widowes
          
           (
           by
           Master
           
             Goodwin
          
           mention'd
           from
           Saint
           
             Paul
          
           to
           
             Timothy
          
           )
           that
           sure
           is
           not
           appliable
           to
           this
           matter
           ,
           since
           the
           
             honour
          
           there
           ,
           is
           the
           
             relieving
             ,
          
           or
           feeding
           of
           them
           ,
           giving
           them
           that
           
             honour
             of
             supply
             ,
          
           which
           is
           acknowledged
           to
           be
           another
           notion
           of
           the
           Word
           ,
           not
           that
           which
           in
           the
           fift
           
             Commandement
             ,
          
           and
           those
           other
           places
           ,
           is
           the
           principall
           importance
           of
           it
           .
        
         
           §
           .
           84.
           
           As
           little
           reason
           hath
           Mr.
           
             Goodwyn
          
           to
           conclude
           that
           the
           precept
           of
           
             being
             Subject
             one
             to
             another
             ,
          
           1.
           
             Pet.
          
           5.5
           .
           should
           not
           be
           a
           precept
           of
           
             obedience
          
           to
           
             Superiors
             ,
          
           when
           the
           words
           immediately
           precedent
           are
           ,
           
             Likewise
             ye
             younger
             submit
             your selves
             to
             the
             Elders
             ,
          
           and
           those
           
             Elders
             ,
             ver.
          
           2.
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           &
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           
             Pastors
             and
             Bishops
             of
             the
             Church
             .
          
           'T
           is
           possible
           indeed
           ,
           that
           the
           [
           
             one
             another
          
           ]
           may
           be
           ,
           
             Others
          
           beside
           
             Superiors
             ,
          
           but
           sure
           t
           is
           not
           so
           probably
           so
           ,
           when
           that
           which
           immediately
           precedes
           ,
           is
           
             Submission
          
           to
           
             Elders
             ,
          
           to
           which
           the
           subjection
           here
           added
           ,
           is
           not
           a
           phrase
           of
           
             diminution
             ,
          
           but
           of
           
             addition
          
           rather
           ,
           and
           when
           
             Gods
             resisting
             the
             proud
             ,
          
           that
           immediately
           followes
           ,
           is
           ,
           saith
           Saint
           
             Augustine
             ,
          
           (
           as
           in
           the
           Poet
           ,
           
             debellare
             superbos
          
           )
           the
           direct
           contrary
           to
           
             Subjectis
             parcere
             ,
          
           the
           giving
           
             pardon
             ,
          
           or
           
             grace
          
           to
           the
           
             obedient
             Subjects
             .
          
           And
           thus
           I
           conceive
           the
           parallel
           words
           of
           Saint
           
             Paul
             ,
             Eph.
             
          
           ●
           .
           21
           .
           
             Submitting
             your selves
             one
             to
             another
          
           ]
           are
           most
           probably
           to
           be
           interpreted
           ,
           to
           those
           among
           you
           who
           are
           in
           any
           relation
           of
           
             superiority
             ,
          
           for
           so
           it
           ▪
           followes
           immediately
           ,
           
             ver.
          
           22.
           
           
             Wives
             submit
             your selves
             to
             your
             own
             husbands
             ,
          
           &c.
           
           Whereas
           ,
           when
           he
           rerurnes
           to
           the
           
             husba●ds
             duty
          
           toward
           the
           
             wife
             ,
          
           it
           is
           not
           
             submission
          
           but
           
             love
          
           only
           ,
           
             v.
          
           25.
           
           Other
           places
           I
           might
           easily
           mention
           ,
           where
           the
           word
           (
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           )
           may
           very
           well
           signifie
           no
           more
           then
           
             others
             .
          
           So
           the
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             confesse
             your
             faults
             one
             to
             another
             ,
             Jam.
          
           5.16
           .
           cannot
           farther
           be
           extended
           then
           to
           a
           direction
           to
           the
           
             sick
          
           to
           make
           
             confession
             of
             his
             sins
             ,
          
           whether
           to
           
             others
             simply
             ,
          
           or
           to
           those
           
             others
          
           whom
           he
           hath
           
             injur'd
             ,
          
           but
           obligeth
           not
           them
           that
           are
           in
           
             health
          
           to
           
             tonfesse
             their
             sins
             reciprocally
          
           or
           back
           againe
           to
           the
           sick
           ,
           and
           so
           in
           the
           next
           words
           [
           
             and
             pray
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             ,
             for
             one
             another
          
           ]
           that
           is
           ,
           that
           the
           brethren
           in
           health
           should
           
             pray
             for
             them
             that
             are
             sick
             ,
          
           and
           not
           
             reciprocally
          
           that
           the
           
             sick
          
           should
           
             pray
          
           for
           them
           in
           
             health
             ,
          
           the
           end
           of
           the
           prayer
           there
           mention'd
           being
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             that
             ye
             may
             be
             healed
          
           ;
           which
           end
           ,
           and
           close
           doth
           ,
           I
           conceive
           ,
           confine
           
           the
           discourse
           to
           the
           
             sick
          
           first
           to
           
             confesse
             ,
          
           and
           to
           the
           
             healthy
             ,
          
           after
           to
           
             pray
          
           for
           the
           
             sick
          
           and
           no
           more
           .
           And
           so
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           1
           
             Pet.
          
           4.9
           .
           notes
           
             hospitality
          
           to
           the
           
             strangers
          
           that
           wanted
           ,
           and
           not
           
             mutuall
             ,
             reciprocall
             entertainments
          
           one
           of
           the
           other
           :
           For
           though
           it
           is
           possible
           that
           it
           might
           note
           the
           inhabitants
           civility
           to
           the
           
             travailer
          
           first
           ,
           and
           then
           that
           
             travailers
          
           repayment
           of
           the
           like
           ,
           when
           he
           comes
           to
           be
           a
           sixt
           
             inhabitant
             ,
          
           yet
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             strangers
             ,
          
           being
           ordinarily
           taken
           as
           a
           
             species
          
           of
           men
           in
           
             want
          
           (
           as
           besides
           some
           places
           of
           Scripture
           ,
           I
           remember
           in
           
             Just
             :
             Mar
             :
             second
             Apolog
             :
          
           speaking
           of
           the
           
             offertory
             ,
          
           he
           saith
           that
           by
           that
           meanes
           
             the
             Praefect
             became
             the
             guardian
             of
             strangers
             ,
             &c.
             and
             of
             all
             that
             were
             in
             want
          
           )
           I
           conceive
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           is
           no
           more
           then
           
             kind
          
           to
           that
           sort
           of
           
             poore
             strangers
             ,
          
           and
           that
           without
           any
           expectation
           of
           being
           
             entertain'd
          
           by
           
             them
             againe
             ,
          
           for
           that
           the
           
             Almes-giver
          
           should
           expect
           that
           returne
           from
           the
           
             poore
             ,
          
           or
           
             stranger
             ,
          
           is
           both
           
             unreasonable
          
           and
           
             unchristian
          
           also
           .
           So
           
             Luke
             .
          
           12.1
           .
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           cannot
           be
           taken
           reciprocally
           ,
           that
           they
           which
           
             trod
          
           on
           others
           were
           also
           
             trod
          
           upon
           by
           them
           ,
           but
           that
           
             one
             trod
             upon
             another
          
           agreeable
           to
           our
           present
           sense
           :
           so
           
             Act.
          
           7.
           ●6
           .
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ;
           not
           that
           the
           person
           
             injur'd
          
           was
           
             injurious
          
           also
           ,
           but
           onely
           that
           
             one
             injur'd
             the
             other
             .
          
           And
           yet
           more
           plainly
           ,
           
             Rom.
          
           2.15
           .
           
             their
             thoughts
             excusing
             or
             accusing
             ,
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           where
           it
           cannot
           be
           imagined
           that
           the
           thoughts
           
             mutually
          
           or
           reciprocally
           
             accuse
          
           or
           
             excuse
             ,
          
           the
           
             accusation
          
           belonging
           
             to
             the
             conscience
             ,
          
           which
           
             accuseth
          
           the
           erronious
           
             will
             ,
          
           but
           not
           in
           like
           manner
           to
           the
           
             will
             ,
          
           that
           that
           should
           
             accuse
          
           the
           
             Conscience
             .
          
           These
           places
           are
           added
           
             ex
             abundanti
          
           ;
           That
           of
           
             Ephes.
          
           5.
           will
           be
           able
           alone
           to
           serve
           the
           turne
           ,
           if
           these
           others
           should
           not
           be
           thought
           to
           be
           
             demonstrative
             .
          
           I
           have
           thus
           briefly
           reply'd
           to
           these
           other
           exceptions
           of
           Mr.
           
             Goodwin
          
           as
           far
           as
           concernes
           that
           Place
           in
           Saint
           
             Peter
             ,
          
           and
           I
           suppose
           have
           vindicated
           it
           from
           being
           the
           foundation
           of
           Mr.
           
           
             Goodwins
          
           beloved
           
             dogma
          
           (
           which
           I
           shall
           desire
           him
           to
           shew
           to
           be
           the
           affirmation
           of
           any
           one
           ancient
           Father
           or
           Commentator
           on
           that
           place
           ,
           or
           of
           any
           one
           place
           of
           Scripture
           b●sides
           ,
           which
           might
           helpe
           to
           countenance
           it
           )
           that
           
             Kings
             are
             the
             creatures
             of
             the
             people
             .
          
        
         
           §
           .
           85.
           
           There
           are
           yet
           some
           old
           reckonings
           which
           Mr.
           
             Goodwin
          
           is
           willing
           to
           make
           even
           with
           the
           
             Doctor
             ,
          
           and
           I
           must
           b●g
           a
           very
           Little
           patience
           from
           the
           
             reader
          
           to
           observe
           what
           
             account
          
           he
           hath
           given
           of
           them
           .
        
         
         
           §
           .
           86.
           
           He
           begins
           with
           fair
           words
           of
           D.
           
             H.
          
           and
           acknowledgments
           ,
           that
           
             having
             frequently
             heard
             of
             him
             ,
             he
             never
             heard
             any
             thing
             but
             well
             and
             worthy
             of
             a
             man
             ,
             his
             judgement
             in
             the
             grand
             state-question
             of
             the
             times
             onely
             excepted
             .
          
           That
           the
           discharge
           of
           his
           
             Conscience
          
           in
           obedience
           to
           the
           fift
           
             Commandement
          
           should
           be
           thus
           made
           an
           exception
           against
           the
           
             Doctor
             ,
          
           he
           hath
           sure
           learnt
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           neither
           to
           think
           
             strange
             ,
          
           nor
           take
           ill
           at
           M.
           
             G.
          
           hands
           ,
           remembring
           that
           some
           of
           the
           
             Christians
          
           which
           were
           antiently
           in
           the
           world
           ,
           in
           the
           absence
           of
           other
           visible
           crimes
           ,
           were
           thought
           worthy
           of
           all
           reproaches
           for
           their
           
             common
          
           profession
           ,
           or
           being
           
             Christians
             .
          
           One
           thing
           onely
           I
           shall
           suppose
           ,
           I
           have
           the
           
             Doctors
          
           leave
           to
           assure
           M.
           
             G.
          
           that
           it
           was
           no
           speciall
           
             desire
             to
             engage
          
           M.
           
             G.
          
           which
           caused
           the
           particular
           mentions
           ,
           and
           refutations
           of
           some
           passages
           in
           his
           bookes
           ,
           but
           onely
           the
           opinion
           which
           he
           had
           ,
           that
           they
           might
           probably
           prove
           matter
           of
           
             seduction
          
           to
           the
           reader
           (
           and
           that
           seduction
           of
           a
           dangerous
           consequence
           )
           if
           such
           necessary
           antidotes
           were
           not
           provided
           to
           
             avert
             ,
          
           or
           
             prevent
          
           the
           
             danger
             .
          
           D.
           
             H.
          
           I
           suppose
           ,
           is
           not
           over-fond
           of
           such
           disputes
           ,
           or
           debates
           as
           these
           ,
           and
           is
           never
           more
           in
           constraint
           ,
           then
           when
           he
           lies
           under
           such
           engagements
           .
        
         
           §
           .
           87.
           
           Some
           passages
           in
           M.
           
             G.
             Butchers
             blessing
          
           were
           a
           first
           great
           temptation
           to
           him
           ,
           which
           ,
           though
           resisted
           by
           the
           love
           of
           quiet
           ,
           prepared
           him
           to
           receive
           more
           violent
           impressions
           from
           some
           remarkable
           sections
           in
           the
           
             Anticavaleirisme
             ,
          
           And
           at
           last
           the
           fire
           kindled
           ,
           and
           his
           pen
           gave
           testimony
           of
           it
           .
        
         
           §
           .
           88.
           
           The
           particulars
           he
           then
           took
           notice
           of
           in
           M.
           
             G.
          
           were
           1.
           
           His
           dexterities
           in
           evacuating
           the
           force
           of
           
             Tertullians
          
           testimonies
           concerning
           the
           
             patience
             ,
          
           and
           non-resistance
           of
           the
           
             Primitive
             Christians
             ,
          
           and
           these
           are
           at
           large
           refuted
           in
           the
           tract
           of
           
             Resisting
          
           &c.
           pag.
           10.
           to
           pag.
           20.
           
           Secondly
           ,
           his
           strange
           affirmation
           of
           
             Gods
             hiding
             from
             the
             first
             Christians
             this
             liberty
             of
             resisting
             Superiours
             ,
             as
             part
             of
             his
             counsell
             to
             bring
             Antichrist
             into
             the
             world
             ,
             and
             his
             manifesting
             it
             to
             us
             now
             ,
             as
             a
             meanes
             of
             casting
             Antichrist
             out
             .
          
           The
           latter
           of
           these
           two
           ,
           D.
           
             H.
          
           conceived
           as
           strange
           ,
           and
           as
           dangerous
           a
           Doctrine
           ,
           as
           he
           ever
           met
           with
           ,
           and
           therefore
           examined
           it
           to
           the
           
             bottome
             ,
             Resist
             .
          
           pag.
           21.
           to
           28.
           
           These
           two
           maine
           matters
           of
           difference
           D.
           
             H.
          
           acknowledges
           to
           have
           managed
           against
           M.G.
           but
           conceive
           without
           any
           thing
           of
           
             asperity
             ,
          
           or
           
             excesse
          
           in
           
           any
           kind
           ,
           which
           should
           look
           like
           a
           
             particular
             desire
             of
             engaging
          
           M.
           
             G.
          
           And
           M.
           
             G.
          
           hath
           thought
           fit
           for
           many
           yeares
           to
           let
           these
           reckonings
           sleep
           without
           ever
           giving
           the
           least
           reply
           to
           either
           of
           them
           .
           And
           now
           that
           [
           
             of
             Gods
             hiding
             of
             truths
             from
             the
             Ancient
             Christians
             ,
          
           and
           the
           
             helping
             Antichrist
             to
             his
             throne
          
           ]
           hath
           not
           the
           fortune
           to
           be
           taken
           notice
           of
           at
           all
           .
           And
           for
           the
           other
           of
           
             Tertullian
             ,
          
           though
           that
           be
           now
           mentioned
           ,
           yet
           is
           it
           a
           little
           strange
           that
           no
           other
           return
           should
           be
           made
           to
           all
           the
           
             Doctors
             answers
             ,
          
           save
           onely
           the
           transcribing
           of
           two
           or
           three
           pages
           from
           M.
           
             Rutterford
             ,
          
           and
           M.
           
             Pryn
             ,
          
           as
           from
           a
           paire
           of
           
             Royalists
             ,
          
           in
           their
           two
           tracts
           of
           
             Lex
             Rex
             ,
          
           and
           
             Soveragine
             power
             of
             Parliaments
             ,
          
           which
           sure
           he
           could
           not
           believe
           will
           be
           of
           any
           Authority
           with
           the
           
             Doctor
             ,
          
           though
           he
           is
           so
           pleasant
           as
           to
           mention
           the
           
             friendlinesse
             of
             their
             judgements
             ,
             and
             the
             Doctors
             in
             case
             of
             the
             late
             King
             :
          
           Beside
           this
           
             transcription
             ,
          
           there
           is
           but
           one
           passage
           in
           those
           dissertations
           of
           the
           
             Doctors
             ,
          
           to
           which
           he
           thinkes
           fit
           to
           make
           reply
           ,
           and
           that
           is
           a
           
             Grammaticall
          
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           taken
           notice
           of
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           by
           the
           
             Doctor
             ,
             viz.
          
           M.
           
             G.
          
           attributing
           to
           
             Montanist
             ,
          
           that
           he
           call'd
           himself
           the
           
             holy
             Ghost
             .
          
           This
           D.
           
             H.
          
           did
           conceive
           to
           be
           hastily
           written
           by
           M.
           
             G.
          
           and
           not
           agreeably
           to
           the
           rules
           of
           the
           
             Grammer
             ,
          
           unlesse
           as
           in
           
             Smectymnus
             ,
             Areopagi
             ,
          
           are
           set
           for
           the
           
             Areopagites
             ,
          
           so
           
             è
             contra
             ,
             Montanist
          
           were
           set
           by
           M.
           
             G.
          
           for
           
             Montanus
             .
          
           In
           this
           casuall
           incidentall
           charge
           M.
           
             G.
          
           thinks
           himselfe
           very
           neerly
           concern'd
           ,
           more
           it
           seems
           ,
           then
           in
           giving
           account
           either
           of
           his
           
             Censure
             of
             Tertullians
             testimony
          
           of
           the
           
             Christians
             patience
             ,
          
           or
           of
           
             Gods
             hiding
             of
             Truths
             ,
          
           and
           
             assisting
             Antichrist
             .
          
           For
           to
           justifie
           the
           
             Grammaticalnesse
          
           of
           these
           words
           ,
           [
           
             Montanist
             who
             called
             himselfe
             the
             holy
             Ghost
          
           ]
           a
           great
           deale
           of
           paines
           is
           taken
           ,
           and
           three
           whole
           pages
           spent
           on
           that
           affaire
           .
           T
           is
           not
           possible
           I
           should
           think
           fit
           to
           exercise
           my
           Reader
           by
           continuing
           such
           a
           
             Debate
          
           as
           this
           any
           longer
           ,
           but
           shall
           think
           it
           abundantly
           sufficient
           to
           assure
           M.
           
             G.
          
           that
           the
           English
           remaines
           still
           unjustified
           ,
           upon
           this
           ground
           ,
           that
           the
           word
           
             Montanist
          
           is
           no
           
             possessive
             ,
          
           and
           if
           he
           still
           have
           inclinations
           to
           dispute
           it
           ,
           I
           shall
           propose
           him
           this
           parallel
           :
           M.
           
             Goodwin
          
           is
           
             a
             Christian
             ,
             who
             dyed
             for
             the
             sons
             of
             the
             world
             ,
          
           and
           aske
           him
           ,
           Whether
           it
           be
           
             Grammaticall
          
           sense
           to
           have
           said
           this
           .
           As
           for
           the
           deep
           recriminatior
           against
           D.
           
             H.
          
           for
           using
           the
           word
           [
           
             Resolve
          
           ]
           for
           
             concluding
             ,
          
           or
           
             being
             satisfied
             within
             himselfe
             ,
             &c.
          
           if
           this
           be
           any
           matter
           of
           
             ease
          
           on
           
           
             refreshment
          
           to
           M.
           
             G.
          
           't
           were
           pitty
           he
           should
           be
           denyed
           the
           
             liberty
          
           to
           make
           use
           of
           it
           .
        
         
           §
           .
           89.
           
           There
           now
           remaines
           but
           one
           particular
           ,
           the
           Doctors
           
             accusing
             M.
          
           G.
           
             of
             flattery
          
           in
           the
           Elogies
           bestowed
           upon
           that
           action
           of
           the
           Army
           ,
           (
           collected
           in
           the
           
             Addresse
             ,
          
           p.
           6.
           )
           Whether
           they
           were
           thus
           guilty
           ,
           I
           shall
           no
           farther
           dispute
           ,
           but
           leave
           it
           to
           the
           
             Reader
          
           to
           determine
           ,
           having
           no
           other
           designe
           in
           this
           whole
           
             Reply
             ,
          
           then
           that
           M.
           
             G.
          
           may
           resume
           the
           consideration
           of
           his
           actions
           ,
           and
           of
           his
           arguments
           ,
           and
           remember
           that
           the
           matters
           of
           these
           debates
           ,
           are
           of
           such
           an
           importance
           toward
           the
           publike
           peace
           ,
           that
           men
           of
           our
           
             profession
          
           owe
           an
           account
           to
           
             God
          
           for
           them
           .
           And
           for
           other
           passages
           of
           this
           
             Author
             ,
          
           wherein
           the
           
             London-Ministers
          
           are
           concern'd
           ;
           I
           leave
           them
           to
           answer
           for
           themselves
           ,
           and
           so
           conclude
           this
           Paper
           .
        
         
           THE
           END
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A45473e-190
           
             page
             5.
             
          
           
             page
             18.
             
          
           
             
               Pract.
               Cat.
            
             l.
             2.
             sect.
             5.
             
          
           
             *
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             *
             
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
               {non-Roman}
            
             .
          
           
             *
             Data
             ●o
             ipso
             quo
             dantur
             ,
             siunt
             accipientis
             .
             
               Iurist
               .
            
          
           
             Nam
             ne
             in
             animalibus
             quidem
             manendi
             amor
             ex
             animae
             voluntatibus
             verum
             ex
             naturae
             principiis
             venit
             ,
             Nam
             saepe
             mortem
             cogentibus
             causis
             ,
             quam
             natura
             reformidat
             ,
             voluntas
             amplectitur
             ,
             &c.
             de
             consol.
             
               Phil.
               l.
               3.
               Pros.
               11.
               
            
          
           
             pag.
             22.
             
          
           
             *
             That
             cannot
             be
             brought
             But
             ,
             that
             is
             not
             the
             Ben.
             
          
           
             Vi
             .
             Moschopul
             .
             Gram.
             Gr.