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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45421	Of resisting the lavvfull magistrate under colour of religion and appendant to it, of the word keima, rendred damnation, Rom. 13, reprinted : also, [brace] of zelots among the Jewes, of taking up the crosse, a vindication of Christs reprehending St. Peter, from the exceptions of Mr. Marshall.	Hammond, Henry, 1605-1660.; Marshall, Stephen, 1594?-1655.	1644 (1644)	Wing H557A; ESTC R40544	68,836	64

be crucified with my Christ and if I might chuse the Article of Christian Doctrine which I should most desire to seale with my bloud I thinke it would be that of meeknesse patience non-resistance peaceablenesse charity which I conceive Christ hath been so passionately earnest to recommend unto me as most diametrically opposite to the most unchristian damning sinnes of pride ambition malice rebellion unquietnesse uncontentednesse c. Fourthly for the whole discourse about Antichrist there must many things be returned 1. That it is not tolerable in a Christian to affirme that God purposely hid truths that Antichrist might come into the world This so harsh sense the Objecter first disguises in another phrase that God by speciall dispensation suffered him to make many truths his footstoole but indeed that reaches not home to the businesse undertaken to be proved for it followes not thence that this of resisting superiours was one of those truths if it were then God suffered him to make use of it which hee could not but by its being made known whereas hee supposes it was then hid If hee meane Antichrist hid it and so made the holding it his footstoole Then 1. It was not God that hid it as before hee said but Antichrist 2. It had then been manifest before and then began to be hid when there was most occasion to use it which before hee made improbable If I were put upon the rack I could not give a rationall account of those words of the Objecter last recited or such as may but be consonant to his present undertakings That which followes is more cleare that God caused a dead sleep to fall upon those truths If hee did I wonder who first raised them out of that dead sleep Jun. Brutus or Buchan or Mr. Goodwin But still it seemes God did on purpose hide truths in favour and assistance to Antichrist to help him into the world and this not like the spirit of slumber sent on men for their punishment but on divine truths which sure had not deserved it Yet more particularly that the doctrine of liberty to resist superiours should be so opposite in a speciall manner to Antichrist that it was fain to be laid asleep to give him passage into his throne seemeth very strange to me 1. Because one piece of Antichrists pride is to exalt himselfe above all that is called God which is mostly interpreted Kings and if rightly then they that doe so enhaunce the power of the people as to make the King universis minorem and loose the reins of obedience so farre as to permit resistance will I feare discerne some part of the mark of the Beast upon their own brests 2. Because the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Thes. 26. and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vers. 7. that hindred or let Antichrist and was like to doe so still till he were taken out of the way was by the Fathers commonly resolved to be the Roman Empire or Imperiall Soveraignty of Rome See Tert. de resurr c. 24. Ambr. com in 2 Thes. Hier. qu. 11. ad Algas Chrys. in 2 Thes. Cyr. Hier. catech. 1● Aug. de civ. Dei l. 20. c. 19. Lact. l. 7. c. 25. Oecum in loc. ib. Sever. Gen. and therefore on the sacking of Rome by Alaricus the Goth S. Jerome presently expected that Antichrist should come and in his book ad Ageruchiam de monogam wonders that any one would think of marrying at that time Hence have learned men observed was that custome in the most ancient times to pray in their Lyturgies for the lasting of the Roman Empire that so Antichrist might be long a coming Tert. Apol. c. 33. ad Scap. c. 2. From whence though nothing else can be demonstratively inferred yet this certainly may That in those many Fathers opinion the power of Kings continuing intite was not like to help Antichrist in nor consequently the bringing down that power by the revelation of the doctrine of resistance like to cause an abortion in Antichrists birth or now tend to the casting him out of the world As for the evidence of that Revelation-rule that the communalty in opposition to their Kings must have the great stroke in executing Gods judgement on Antichrist proved Revel. 18. 4 6 9. I must answer 5. That I shall never wonder enough at the power of Prejudice evidenced in this Objecter by what hee hath put together to this purpose pag. 32. To prove that the people contrary to their Kings shall destroy Antichrist this is thought by him sufficient evidence that the people are commanded to goe out of her vers. 4. when vers. 9. it followes that the Kings of the earth shall bewaile her and lament for her The unconcludingnesse of the Argument I shall not insist on but onely looke forward to another place which hee cites immediatly Revel. 17. 17. Where the ten Kings are said to hate the Whore and make her desolate Now the word Kings in this last place signifies saith the Objecter not the persons of Kings but their States and Kingdomes and to this purpose proofes are produced But first I beseech him to deale ingenuously Doth the word King ever signifie the Kingdome opposed to the King 1. Any part of the Kingdome excluding the King But then 2. See the mystery of prejudice which I mentioned where it is for the Objecter's turne Revel. 18. the Kings of the earth must signifie their persons in opposition to their people but where it is not for his turne Revel. 17. there the word Kings must signifie the people or any but the King Would not the spirit of meeknesse have easily compounded this businesse and have given the word Kings leave in both places to signifie both their Persons and their Realmes and so have reconciled the places that some Kings with their Kingdomes should bewaile her and some againe hate her they bewaile her that continued with her till her destruction when they see the smoak of her burning 18. 9. and others hate her who had once tasted of her filthinesse and repented and left her before This were very agreeable to those Texts if wee had not peremptorily resolved to fetch some other sense out of them 3. That first place alone by it selfe concludes onely thus much that good men come or are exhorted to come out from Antichrist and avenge the Whore and earthly men that have love to her bewaile her but not that either the first are all common people for sure Kings may be called Gods people or be in that number or the second none but Kings As for the proofe that those people vers. 4. are the Subjects of those Kings vers. 9. because they are such as come out of Babylon sure that is very weak for Babylon being the Province of the Whore there may be Kings as well as Subjects there and those Kings come out too as well as those Subjects For suppose King and People of England all

And this sure was not without the sphere of the Divine But for their strength to resist depending on the number of Christians not as even ballancing the Heathens in the Empire but as very considerable and able to raise an Army if they would make head I doubt not but Tertullian a Presbyter that now laboured in converting and confirming Christians and was not alwayes in his study nay who had lately been a Lawyer and so not unacquainted with the Publike might know and relate with farre better authority then any who hath dared now to contradict him For for the art of ballancing the power of parties in a Kingdome and grounds of precise determination of such differences which as the Objecter denies Tertullian so he is unwilling to yeeld to the States-man himselfe you shall see anon that we have no need to make Tertullian Master of it his relation will stand unmoved without it The second proofe to blast Tertullians Relation is the ordinary one in fashion now-a-dayes if any man differs in opinion from us presently to examine his whole life and if ever hee did or spake any thing unjustifiable lay that vehemently to his charge and by that defame him and then we may spare the pains of answering his reasons disproving his assertion he once lyed or sinned and therefore it is ridiculous to expect any truth from him The Argument is this He might mistake and miscarry in this for not long after he miscarried so grievously as to turne Montanist who called himselfe the Holy Ghost c. Just as if I should resolve to beleeve no relation of any Minister present in either of the Armies of the strength of that Army untill I had examined and were assured that hee were not a Chiliast an Arrian nor guilty of any others Heresie condemned by the Church Yea and more till I had some degree of assurance that hee would never be such Or as if I should resolve this man knew no Logick because in this period he offends so much against Grammar in these words to turn Montanist who called himselfe the Holy Ghost where the Relative who hath certainly no Antecedent Tertullian cannot for hee called not himselfe the Holy Ghost but onely used that stile so ordinary now-a-dayes nos spirituales and all others animales psychici and Montanist cannot unlesse as once Areopagi signified the Areopagites so now by way of compensation Montanist must passe for Montanas for he it was that called himselfe the Holy Ghost not all or any of his followers This way of concluding from a slip in Grammar an ignorance in Logick especially being backt with the suffrage of so many unconcluding Arguments will be as faire Logicall proceeding as to inferre because Tertullian afterward turned Montanist therefore then he spake hee knew not what But then Saint Cyprian was no Montanist and yet he affirmed the same that Tertullian doth contra Demetrian As for the approving of dreames and furious phantasies for true prophesies which is added to be revenged on Tertullian for contradicting this Objecter I confesse I excuse not him but wish we might learne any thing of him rather then that But I hope the narration we have now in hand was neither Maximilla's nor Prisca's dreames If it was a phantasie it was quite contrary to a furious one And for the close of this Argument wherein the warning is given as it were from heaven how unsafe and dangerous it is to build on the authority of men as I desire the Reader may take it home with him and from thence resolve to beleeve no longer any thing upon this Objecters authority so denudate of all reason so I doe not yet see why hee that once erred must never be allowed to speak truth the making of true narrations being compatible with the greatest heresie in the world The third Argument against Tertullian's testimony is an observation of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that there is a pronenesse of inclination in much devotion in persons devoutly given to over-value the workes and piety of other men To which my onely Answer shall be That yet I hope it is not observed that devout men are so strongly inclined to tell plaine lies to this end that they may make themselves over-valued by others This must be Tertullian's infirmity if the Objecter guesse aright being a Christian himselfe and in his Apologie labouring to raise an high opinion of Christians in the Gentiles to whom hee writes to which purpose if he should forge falsities I must confesse it were a shrewd weaknesse very ill becoming devotion whatever the practice of later times may say in excuse of it The fourth proofe is from a second observation That in the pious and orthodox Fathers themselves there are some touches and streins some fibrae of the root of bitternesse which afterwards grew rank in the times of Popery c. The Answ. All that I can collect from hence toward the conclusion designed is that this Objectors sense is that for Tertullian to say there were Christians enough in the Roman Empire to work revenge on their oppressors was a spice of Popery and so there is one new piece of Popery more added to the many which this Age hath concluded under that title above the inventory of the Trent Catechisme And so now to debate this any further or professe my selfe to opine as Tertullian did is to acknowledge my selfe Popish and that is as bad as Prelaticall and so from henceforth all my Arguments will but passe for temptations which none but carnall men must submit to be they never so demonstrative Yet must I have leave to wonder how in the close of this Section these words the sounder and more considerate knowledge of these latter times can have any reference to the point in hand For certainly for the strength of the then Christian party our knowledge in these latter times cannot be sounder or more considerate then theirs that then lived amongst them or if it be the words latter times will be improper for sure it will be affirmed onely of that time wherein Mr. J. G. wrote this part of this book for I am confident he was the first that ever revealed this act of more considerate knowledge to the world The fifth and last proof is That what ever their number was yet it is no wayes likely they should be fuffered to have any Armes c. To which and to all the prudentiall state motives whereon it is grounded and so to all that Section I shall return no answer but the very words of Tertullian which if all put together they doe not defend their Author from all their assaults neither will I beleeve the Christians strength was sufficient to buckle with their adversaries His words are plain first if we would hostes exertos agere deale like profest enemies desiisset nobis vis numerorum copiarum should we have wanted force of numbers i. e. men or armed souldiers for so sure

Popish why might they not all reform together It seems Antichrist must never be cast out of a Kingdome till the people doe it in spight of the King and therefore it is concluded that it was not done here in the dayes of King Edward nor Queen Elizabeth nor King James and now since the new Revelations have assured men that Antichrist must now be cast out utterly from among us it is become necessary that our Soveraigne should be a Papist and as much zeale and as solid arguments used to perswade our friends that indeed he is so though his constant word and actions now evidence the contrary as are produced to maintain any other article of our new Saints beliefe One of the most suspected and hated heresies of these dayes is to doubt of the Popish affections of our Superiours especially the King Well by this doctrine if the King should chance not to be a Papist hee must turne to be one or else Popery cannot be cast out in his time If so hee should doe turne Papist on purpose to prepare or dispose his Kingdome to turne Antichrist out this might be but answerable to Gods hiding of truths to that end to help Antichrist in But should his Majesty be so malicious as to prove Protestant in earnest then what would become of that sure word of Prophecy that so many have been perswaded to depend on That Antichrist must now be cast out of this Kingdome which saith the Objector cannot be unlesse the people do it while the King bewailes I hope I have said enough of this As for the connexion of this observation with the conclusion in hand though it matter little now the observation is proved so false yet I shall adde that if the people were to doe that great feat of casting out Antichrist yet it appeares not how liberty of forcible resisting their Kings should be a necessary requisite to the work unlesse the lawfull King be the Antichrist in every Countrey for otherwise it is very possible that though they obey their Kings they may resist Antichrist though they love and revere their lawfull Superiour they may hate and abjure their unlawfull Once more whereas it is againe repeated that the knowledge of the supposed Subjects liberty would have kept Antichrist from his throne I repeat again that if it would God sure would have revealed it to them of all others unlesse it appeare that God was more angry with the sinnes of Christians in Tertullian's age and so more fought against them then hee doth in ours against us for though God may of mercy undeserved throw down Antichrist yet that hee should so immediately and illustriously labour to set him up unlesse out of deserved indignation to a people is not easily resolved yet if this may appeare de facto to be so I shall yeeld till then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The last blot laid on Tertullian to obliterate all whatsoever can be fetcht from him is That the authority of Tertullian and the submission of the Christians being both Apocryphall is too light to weigh against the practice of the great Prophet Elisha c. To which I answer That that being supposed yet the grounds on which Tertullian saith the Christians of his time did so patiently suffer viz. the doctrine of Christian patience and meeknesse are not Apocryphall nor inferiour to that of Elisha though it were supposed to be argumentative or concluding for resistance For any thing else added by the Objecter in this businesse as the disproving of Tertullian's relations on grounds of Christian doctrine from the contrary practice of David and Elisha though I might answer in one word That Christians are restrained from some things which were practised without fault in the Old Testament yet because those Old Testament-examples have been fully cleared by many others of our Writers and indeed are not pertinent to the discourse I was upon when this Objecter first met me in the way and led me this chace after him I shall not be so impertinent as to adde any thing but conceive my selfe to have vindicated the testimonies of those Fathers from all possible objections and so to have joyned the practice of Christians those ancient Primitive ones and proved them correspondent to the example of Christ and so to have made good my second Argument proposed from the example of Christ and Christians My third is from the very making of Christianity and particularly of the Protestant Doctrine And 1. Of Christianity which as it differs from the Lawes both of Moses and Nature so it constantly reformes and perfects those dissolves not any thing that was morall in them nor promises impunity for non-performance but upon repentance and reformation elevates and raises them up to an higher pitch at least then Jewes or naturall men had conceived or understood themselves obliged to which the ancient Fathers generally resolve to be the meaning of his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Mat. 5. 17. to fill up all vacuities in those former Lawes and adde unto them that perfection which should be proportionable to that greater measure of grace now afforded under the Gospell Thus in that Sermon upon the mount that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that top of practicall Divinity set down by way of particular instance of Christs purpose {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} besides the third proaemiall beatitude Blessed are the meeke which certainly though it may containe more yet excludes not but principally notes the meeke obedient subjects under government the non-resisters and therefore hath the same promise annext which the Law had given in the fifth Commandement 't was there That thy daies may be long in the Land 't is here They shall possesse the earth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which Psal. 37. 11. whence it is cited refers clearely to the land of Canaan though improved into an higher sense now in the Gospell And againe besides the seventh beatitude of the peace-makers or peaceable {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being equivalent in the Scripture stile vid. Jam. 3. 18. and the eighth of those that are persecuted for righteousnesse sake whence sure is not excluded the cause of Religion and Christianity it selfe as also of taking up the Crosse of which I designe another discourse to speake more largely which sure are opposite enough to forcible resisting of lawfull Magistrates especially for Religion besides all these I say in the introduction to that Sermon there is in the body of the Sermon it selfe an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which sure prohibits all forcible resisting or violence even to the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the injurious or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} troublesome person which if it should chance to be our King would not certainly be more lawfully or Christianly

up the Crosse an exacter degree of patience and particularly when for Religion our Superiours goe about to kill us though hee will allow flight to some sort of men yet to no man more then flight but rather rejoycing when wee suffer as Christians This saith hee was the course that brought Christian Religion to such an height in the world and resolves it the greatest injury that can be done to the ancient Christians to say that it was want of strength not of inclinations that way that they defended not themselves in time of most certaine danger of death Tertullian saith hee had been imprudent and impudent if in a writing presented to the Emperours who could not be ignorant of the truth hee had dared to lye so confidently when hee saith Non deesset nobis vis numerorum c. most admirable passages out of ancient Writers hee there cites for a leafe together to the same purpose of dying for the truth of Religion and never defending themselves by Arms against the illegall will of the lawfull Magistrates I beseech Master Marshall to send to the shop and read the passages and consider how farre hee hath departed from the Primitivenesse and Christianity of those examples And to conclude Though Grotius according to his manner which is to say all that can be wisht in any subject mentions some cases wherein a King may be resisted yet if you read them you will find little joy in any of them As in case a King shall abdicate his Kingdome and manifestly relinquish his Power then hee turnes private man and so may be dealt with as any other such And some other the like Well I have said enough of Grotius in the businesse and should adde no more but I remember I promised to shew that on occasion of these words of Christ to Saint Peter hee hath as much against the Exposition pretended to be his and the whole doctrine of resistance as the Kings friends could desire and that is in his Annotations on the place Mat. 26. 52. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Neque vero ad Petrum tantùm admonitio ista pertinet sed ad Christianos omnes qui à publicis potestatibus ad poenam expetuntur ob pietatis professionem The admonition belongs not to Peter onely but to all Christians when they are called by the Magistrate to suffer for the profession of piety and sets the rule in that case {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to commit our soules to God to expend our lives in his cause that gave us them alledging to this purpose what this Peter had learned from this Master 1 Pet. 4. 16 19. and answering the common frivolous objection fetch from the law of naturall defence or selfe-preservation shewing the difference between the use of that liberty against theeves c. against which the Lawes and Magistrates give us the liberty and against the commands of the Supreme Magistrate whom if in any case of injury c. private men may have permission to resist or repell force with force omnia erunt tumultuum plena nulla legum nulla judiciorum authoritas the perfect image of our Kingdom at this time when the words are Englished as God knowes the sense is and then hee concludes with the case of Religion wherein there is no place of resisting the higher powers be their violence never so unjust I have undoubtedly made good my foure under-takings in this businesse and shall beseech Master Marshall hereafter to write more cautiously lest hee provoke men to put him and the world in mind of other unjustifiable passages in his writings to tell him of that which in meere charity to him I desire hee should know men doe take notice of his dealing in a Sermon of his about Josiah's reformation preacht before the House of Commons long since and of the applying of the curse that fell on the Inhabitants of Meroz Judg. 5. for not helping their Soveraigne namely Deborah against a forraigne Enemy Jabin to those that will not joyne with himselfe against his Soveraigne and his Cavaleirs i. e. those Forces raised by him I wish heartily that Master Marshall having gotten so much authority as to be the Augustine the truly polemicall Divine of our times would be so charitable to his disciples as to imitate him in retracting so many of his misadventures as hee cannot chuse but know to be such and not to impose too intolerably on their credulity or so tender of his owne reputation as to acknowledge those himselfe which every man that hath eyes doth discerne in his books and would were it not for meere pity and the duty of loving enemies give a large account of But I must remember that Master Marshall adds two appearances of answer more to that allegation from Christ to Saint Peter a word or two of those Secondly saith hee supposing it was a reproofe of Peters using the sword then the plaine meaning is to condemne Peters rashnesse who drew his sword and never staid to know his Masters mind whether hee should strike or not and so reproves those who rashly unlawfully or doubtingly use the sword But I pray Sir are those the words of Christ They onely that take the sword without asking or knowing my mind shall perish c. Or have we any reason to think that Christ would have then dispensed with a known law if hee had answered him and not rather have referred him to be regulated by it as you see hee doth for all that take c. 2. To see the unluckinesse of it againe the text Luk. 22. 49. saith expresly that they did ask him said unto him Lord shall wee smite with the sword so that the question was aske before hee smote And sure if it had been Christs pleasure they should smite one syllable would have exprest it and justified them and that might have intervened before his striking and that it did not intervene is no argument of the lawfulnesse of that striking in him or the like in us especially when so sharp a reprehension immediately followes 3. I shall grant the meaning is to condemne Peter's rashnesse in doing a thing so unlawfull without any commission especially when it was denyed by Christ upon asking but not that the matter of the fact was perfectly justifiable if abstracted from that rashnesse or that now Christs judgement being declared by his answer to him it should be more justifiable in us who have his example for our document 4. I shall aske Master Marshall whether hee hath asked and received knowledge of his Masters mind or no hee must not meane any of his great earthly Masters that joyne with him in the warre against the Supreme for sure if such tell us wee may or be so minded that doth not prove that 't is lawfull for then I must aske them what Master they asked and so if they have none conclude them in the number of the rash smiters but