made for what interest could others have in this or advantage by it And so the Redemption was neither Universal nor yet meerly Possible and no more 13. Againe 2. The Scripture every where pointeth out the end of Christs coming and dying to have been to Procure and Obtaine some good to man it were endless to cite the Scriptures speaking this out plainely But if it had been only to have procured a Possibility then the proper and immediat end of his dying had been only to have procured something to God viz. a Power to Him that he might without hurt to his Justice prescribe a possible way of salvation Now not to discusse that question agitated among Orthodox Divines viz. whether it was impossible for God to have pardoned the sins of man without a satisfaction made by his Son or not meaning antecedently to a decree determineing this way of manifestation of the Iustice of God only I must say that as yet I can see nothing from Scripture determineing the egresses of the Relative Iustice of God to be more essential to God and less subject to the free determinations of his good will and pleasure than are the egresses of his Mercy nor do I see any necessity for asserting this against the Socinians seing our ground walking upon a decree is proof against all their Assaults far less see I any necessity of founding our whole debate with the Socinians upon that ground yea I cannot but judge it the result of great imprudence so to do seing the Socinians may reply that the sole ground of that Opposition to them is not only questioned but plainly denyed by such as we account Orthodox and learned and may hence gather that we have no other solide ground whereupon to debate with them but such as the learned of our owne side overthrow The depths of God's Counsel are beyond our fathoming and it is hard for us to say hithertil the omnipotent can come but not one ince further I daâ— not be wise above what is writen and I would gladly see one passage of Scripture declareing this to have been in itself utterly impossible and inconsistent with God But whatever may be said of this what Scripture tels us that Christ was sent to die that he might obtean this Power unto God And further what was this power Was it a meer Power and Liberty that should never have any Effect If it was to have an Effect what was that Was it only to make a new Transaction with man in order to his salvation If that was all notwithstanding of all this Power and Ability not one man might have been saved Was it certanely to save some Then the Redemption cannot be called Universal nor yet meerly Possible Nay if by the death of Christ a Right and Power only was obtained to God God was at full liberty to have exerced that Right and Power or not as he pleased and so notwithstanding thereof man might have remained in the same condition whereinto he was and never so much as have had one offer of life upon any termes what ever or only upon the old termes of the Covenant of works and what then should the advantage of this have been The whole Scripture speaking of the death of Christ mentioneth far other Ends respecting man 14. If we 3. Consider how the Scripture mentioneth a number given of the Father to Christ to be Redeemed and Saved we shall see that there is neither an Universal nor yet a meer Possible Redemption for this gift is utterly repugnant to and destructive of both for if conforme to the Covenant beâ—wixt the Father and the Son there were some given to Christ to save and redeem these He must actually save and redeem and for these only was Christ ordained and designed of the Father to be a Redeemer and upon the account of these only did he undertake the work and lay down the ransome-money for it is not rational to suppose that the designe of Father and Son being to saâ—e actually these gifted ones Christ would shed his blood for others who were not given to him and who should receive no salvation by his blood for cui bono what could be the designe of Father and Son in this The matter goeth not so in humane transactions where the price is considerable Now that the Scripture mentioneth some given to Christ and that in distinction from others is clear Ioh. 17 2. that he should give eternal life to as many as thou hast given him So vers 12. Those that thou gavest me I have keept and none of them are lâ—st c. So Ioh. 6 37. All that the Father hath given me shall come unto me vers 30. And this is the Fathers will that hath sent me that of all which he hath given me I should lose nothing Ioh. 17 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine 10. And all thine are mine and mine are thine and I am glorified in them 11. Father keep through thine own name those whom thou hast given me 24. Father I will that they also whom thou hast given me be with me where I am c. Whence we see tâ—at Christ had no charge of the rest was under no tye to save them nor would he so much as pray for them but as for the given ones Ioh. 10. called his sheep for these he laid downe his life and prayed and for these was he to give an account nay which is more these had a special Interest in God's heart and affection were thereupon given to Christ. They were the Father's and given of the Father to tâ—e Son and so fully discriminated from all the rest and both Father and Son stand engadged to carry these thorow unto salvation all which considered it is most plaine that the Redemption was Particular and Actual conforme to the Undertaking and Transaction 15. Nay 4. If we will consider the fountaine love from whence the sending of Christ came we will see how unreasonable it is to imagine an Universal meer Possible Redemption as the proper end and effect of Christs death and merites It is said Ioh. 9 16. A place which our Universalists look upon as most favourable for them that God so loved the world that he gave his only begotten Son that all beleevers in him might have eternal life This love is held forth as unparallelable a love greater than which cannot be conceived and a a love demonstrated by the greatest effect imaginable sending and giving his only begotten to give his life a râ—nsoâ—e and to die for sinners and it must be contrary to all reason to imagine that all this was to procure a Redemption by which it was possible that not one man should be Actually Redeemed Christ himself saith Ioh. 15 13. greater love hath no man than this that a man lay down his life for his friends See also Rom. 5.8 And shall we think
the new covenant 13. Universal proper Fruits and Effects of this death whereby all the outward favours that Heathens enjoy are said to be purchased for them by Christ and why not also what Devils enjoy 47. Finally 36. This assertion of Universal Redemption laith the ground of and maketh way to a new frame of the Covenant of Grace quite overturning its Nature and transforming it into a new covenant of works making it one and the same with that as to kinde and only to differ as to the change of conditions to be performed by man for as in the first covenant Adam was to obtaine right to and possession of life promised in by for through and upon the account of his fulfilling the condition of perfect obedience imposed by the Lord so in the New covenant man is to obtaine and acquire to himself a right to and possession of the Life promised in by for through and upon the account of his performance of the Condition of Faith and new obedience now imposed in the Gospel and all the difference is that instead of perfect obedience to the which was the condition of the first covenant now Faith and sincere Gospel Obedience is made the condition And thus we can no less be said to be justified by works of the Law or which we do then Adam should have been said to have been so justified had he stood and this justification giveth as great ground of boasting unto man and of making the reward of debt and not of grace as justification by the first covenant would have done for though it be said that Christ hath made satisfaction to justice for the breach of the first Law and thereby purchased to all upon Condition Iustification Salvation yet this removeth not the difficulty for what is purchased by Christ's death is made Universal Common to all and so can be nothing according to our Adversaries but a putting of all men in statu quo prius in case to run obtaine the prize for themselves as God's absolute free love put Adam in that condition at first Christ's death though thereby as they say he purchased the New Covenant which with them is the chiefe if not the only effect and fruit of his Death Merites can be no more than a very remote ground of Right to Life and Salvation unto any person for it is made Universal Common to all so that all have equal share therein and advantage thereby man himself by performing the new conditions only making the difference so that the immediat ground of the Right to life which any have is their own Faith and Obedience or performance of the New Covenant-conditions Whereby it is manifest that as to our Particular and Immediat Right to Happiness we are to plead our own works lean to them as our ground whereupon we may stand and appear before God's Tribunal and upon the account thereof plead for the crown as our due debt having now run for it performed the condition agreed upon and so sing praises to ourselves instead of singing praises to our Redeemer Hence the righteousness wherein we must appear before God is not the Righteousness of Christ but our own for the Righteousness of Christ say they is only imputed in regaird of its effects whereof the new Covenant is the All or the Chiefe and so that doth not become the Righteousness of any man nor can be said to be imputed to any man properly which also they assert but his own Faith is only imputed properly which also they plead for as his Righteousness not as a Way Medium or Methode of Gospel-Righteousness especially when Gospel-Obedience is adjoyned The Righteousness of Christ beinâ— hereby only accounted to be imputed in that it hath procured that our own Gospel Righteousness Faith and new Obedience shall be imputed to us as our Immediat Righteousness the ground of our Right to Glory What accord is betwixt this frame of the Covenant of Grace and that way of justification held forth by Socinians Arminians Papists the learned will easily see and how contrary it is to the Covenant of Grace held forth in the Gospel hitherto professed maintained by the orthodox every one acquanâ—ed therewith cannot be ignorant it is obvious how opposite this is unto wâ—at the Apostle saith Phil. 3 8 9. yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ and be found iâ— him not having mine own Righteousness which is of the Law but that which is through the faith of Christ the Righteousness which is of God by faith And Tit. 3 5 6 7. Not by works of Righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour that being justified by his grace we should be made heires according to the hope of eternal life And Rom. 3 20 21 22 24. Therefâ—re by the deeds of the law there shall no flesh be justified but now the righteousness of God without the law is manifested even the righteousness of God which is by faith of Iesus Christ unto all and upon all them that beleeve being justified freely by his grace through the Redemption that is in Iesus Christ. And many other places It is no less clear how hereby the true nature of justifying faith and Gospel obedience is perverted and with all how dangerous this is if put into practice or if men act ilve accordingly every serious exercised Christian knoweth 48. Having thus briefly laid down our grounds for a Particular and against an Universal Redemption we come to see what our Quaker sayeth for Universal Redemption which he supposeth to be so clearly asserted in Scripture that hardly any other article of Christian Religion can compare with it as to this but the confidence of a Quaker acted and led by a Spirit of delusion is no convincing argument to me Let us see his grounds He citeth Luk. 2 10. addeth He sayeth not to a few of the people but if the comeing of Christ had not brought a Possibility of Salvation unto all it might rather have bin called tideings of great griefe to the mâ—st part of the people Answ. If Christ had only brought a Possibility of salvation with him the Gospel had bin the tideings of joy to no flesh for Salvation upon a Condition Impossible is no salvation 2. Did Christ bring a Possibility with him to the damned if not where is his Universal Redemption 3 It is said here to be to all people because the Offer and Meanes thereof were not now to be limited to one Nation of the Jewes as formerly but the Lord was to have a people out of all Kinreds Nations Tongues Languages yet
and doth God is that and doth it and he is so exalted above his humane forme that he becometh that through grace which God is by essence then he seeth that he hath lost himself and he knoweth and findeth himself no where he knoweth nothing else but only one simple essence And in the next sermon he tels us That God would rather live in a soul then in heaven and is more in a gracious soul then in heaven and that more properly for God worketh all the mans works not only in him but for him and then giveth them to him he â—urther begetteth his only begotten son in the soul as truely neither more nor less then as he begetteth him in eternity And he tels us That this which is begotten in the soul is not any thing that is of God or divine but is God himself the same Son which the Father begetteth from eternity nothing else but that same lovely divine word which is the Second Person in the Trinity And thereafter tels us that all rational creatures by nature love God more then themselves And in his second sermon on the eleventh Sunday he sais this inclination to God doth not leave the soul even in hell So also in his sermon on the 17. Sunday 34. In his sermon on the fift Sunday after the Trinity he tels us That when a soul receiveth the body of Christ in love to wit in the masse it is transformed or changed into the body and soul of Christ yea into whole Christ and moreover also in his Godhead This is the nature of divine love that it carryeth the soul above its nature and transformeth it into the bottomless Godhead so that it knoweth nothing oâ— it self nor findeth nothing in the Spirit but only it findeth it self wholly transformed into Christ. And thereafter he saith that when one receiveth in the Sâ—crament the life and love of Christ they are changed into God as the meat and drink is changed into them In his sermon on the seventh Sunday after Trinity he hath these words Therefore is it alway necessary that men turn the eye of their understanding alwayes unto that ground where the man is by God eaten digested incorporated and united with God In his second sermon on the eleventh Sunday he saith the best and inward part and excellency of the soul is called by some the sponk of the soul by others the centre of the essence by others the image of the Trinity and this flyeth so high that the understanding cannot follow it for it resteth not until it come into the fund of the Godhead out of which it came and where it was before it was created The like he hath in his sermon on the sevententh Sunday 35. In his sermon on the thirtenth Sunday he hath these words when men by all their exercises draw-in their outward sensible man to the inward reasonable man those two together go in into the inmost man or most hidden man of the Spirit where the true image of God lyeth and then presse-in into the divine abysse in which man was from eternity â—ere he was created and when the merciful God seeth the man turned-in to him in such purity and nakedness the divine fatherly abysse boweth down and sincketh into this pure introverted fund of the man and changeth by a certain transformation this created fund into his divine essence and maketh the mans Spirit so one with himself that were it possible that he could see himself in this state he should see himself so exceedingly excellent in God that he should think that he were God himself So in his sermon on the seventeenth Sunday speaking of the soul he saith it is called mens the minde that is the fund where the true image of the Trinity lyeth hid and this is so excellent that we can al 's little give it a proper name as we can give God himself And could any see how God dwelleth in this fund he should be happy The nighness and affinity that God hath there is wonderful great that we neither can nor dar speak thereof Againe as our soul doth wholly sinck in and melt with its most inward into God's most inward and becometh there renewed our Spirit is there so much more reformed by God's Spirit as we take the right and pure way for God poureth himself forth into our Spirits as the Sun doth its light into the aire so that the whole aire is transformed therewith that no difference can be seen much more in this union which transcendeth all natural union shall no man be able to difference the created Spirit from the uncreated Spirit of God for were the created Spirit seen in this union without doubt it should be taken for God 36. In his sermon on the ninteenth Sunday he tels us of some who having turned away from themselves and all things and turned in to the true light these sais he with an inward silence sinck from all their strength and dissolve in God their original and retire themselves into the darkness of the divine wilderness and there thrust themselves so far in that they lose all difference in the unity of God and lose also themselves and all things and know nothing else but one bare pure and simple God wherein they sinck to the ground In his sermon on the two and twentieth Sunday he saith This image and superscription is savingly made perfect in the most inward part of the soul in that place which God hath prepared and appropriat to himself to wit the glorious pure substance of the soul hereby is the most inward part of our soul made perfect and united with the most inward part of the high Godhead where God the Father is alwayes begetting his everlasting word his only begotten Son And thereafter he tels us when the soul is emptied of all things it answereth that only one which is God so there is nothing there but pure God alone 37. So in the sermon on the feast of Mary he tels us that she Introverted alwayes into her fund where the divine image lay hid her fund and all her inwards were so like unto God that if any man had seen her heart there he should have seen God in all his beauty and have seen the outcoming of the Son and of the holy Ghost in a substantial manner And in his second sermon on the birth of Iohn Baptist He saith in the fund of the soul there is a certain light which testifieth that man was in God from all eternity ere he was created And when he was so in God he was God in God so that what he is now since he was created that same was he from eternity in God being one substance with God 38. In his book of the Imitation of the poverty of Christ part 1. Ch. 21. N. 134. he tels of two heavens one bodily which is above us and another spiritual which is the essence or substance of souls in which God is and
peopleâ— of God from the wicked that do not call upon him Ier. 10 25. Psal. 10 4. 14 4. and the neglect thereof hath been charged by the Lord upon his owne people Esa. 43 22 Hos. 7 7. and acknowledged by them as their sin Esai 64 7. Dan. 9.13 4. Yet he granteth that prayer is Profitable and necessary a duty commanded of God frequently to be gone about by Christians What would he then be at But sayes he as without Christ we can do nothing so neither can we pray without the help of the Spirit And this is very true But will this say any thing against what we hold Or make any thing for his way Knoweth he no difference betwixt the ordinary and usual Assistance of the Spirit without which we can do nothing aright and that extraordinary Impulse of the Spirit which he would be at and supposeth to be the only lawful call unto this duty and really taketh away all conscience of duty or obligation to it Nay doth he think that that more ordinary assistance of the Spirit Prepareing Disposeing and Frameing the heart for the work by blowing away the ashes from the coal of grace within stirring up the graces of his Spirit enlarging the heart giving a deep sense of unworthiness and necessities setting faith love zeal and fervency a work and so putting the soul in case to sail faire before the winde doth he think I say that this work of the Spirit is the only ground and call to the performance of this duty and that till this be once there is no warrand to set about it or attempt it When we heare his proofs for this we shall consider them At present I shall only say That as there is nothing in all the word giving ground for this conjecture so the frequently reiterated command of God which himself acknowledgeth and which we finde not qualified and restricted as some commands are laying on an obligation taketh all coloure for such a pretence quite away the word of command being our rule the obligation to duty flowing therefrom is not enfringed by the Lords free not-blowings or restrainings of the Influences of his Spirit wherein he acteth according to the good pleasure of his will sometimes out of meer soveraignity because so it seemeth good in his eyes sometimes in way of holy Justice punishing for misimproving his former breathings for not watching over the heart nor guarding against such sinnes as grieve the Spirit These motions of the Spirit are no rule to us being the free and arbitrary actings of the Lord who giveth an account of his matters to none The Law is our fixed rule and by this opinion the Law and Command of God is made of none effect for to all injunctions this shifting returne might be given Let the command be never so peremptour and pressing Yet till the Spirit breath first and act upon me I can do nothing and therefore am under no obligation And thus all conscience of and mourning for sin all godly sorrow for our indisposition for neglect of the duty and all serious and earnest prayer and wrestling with God for his breathing and gracious quickenings are taken away and a plaine path made for Neligence Security Indifferency and Deadness And if this hold as to prayer it will hold also as to all other Christian duties Yea and to all duties enjoyned by the law and light of nature for neither can we performe these acceptably and in a gracious manner without the special Breathings and Communications of divine Influence and Assistance and so until such quickning upstirring breathings gales of the Spirit come we are not to love God nor our neighbour to eate drink and sleep nor may the labouring man plow or sowe nay nor must we abstaine from murther adultery incest and other wickednesses that the very light of a natural conscience condemneth as if all those commands were not given to us as rational creatures under subjection or as Christians under the law and command of the Gospel but only as creatures and Christians so and so spiritually qualified and disposed and as if the Lord 's gracious communications which are acts of soveraigne grace let out freely according to his owne will and pleasure without the least of our deservings were to restrick and limite the obligation of his lawes and as if his free restrainings and withdrawings of these qualifying and disposeing influences did put a check unto and controle his Authority as King Lawgiver Whatever this man may think of this I can put no other construction upon it than that it is a turning of the grace of God unto lasciviousness This same was the opinion of Swenckfeldus H. Nicholas the Father of the Family of love Iohn Waldesse the Antinomians of N. England of Del Saltmarsh 5. He tels us next in order to the clearing of the question Pag. 253. That there is an inward and an outward Prayer Answ. We know there is a speaking to God in the heart when the voice is not heard 1 Sam 1 13. Neh. 2 4. there are ejaculatory Prayers swift postes sent to heaven in thoughts sighes and groanes Rom. 8 26. Psal. 6 6. 12 5. 79 11. And there is a speaking to God with words a glorifying of him with our glory and tongue Psal. 57 8. 108 1. which we are here mainly to consider being speaking of solemne worshipe but this though outwardly as to the expressions differenced from the other yet not rightly separated for in all Prayer the heart must speak to God for Prayer is an offering up of our desires to God Psal 62 8. and in publick and solemne Prayer the heart must so speak as the tongue must speak also and the gift of Prayer be imployed for the solemne and professed glorifying of God and for the edifying of others who must hear and concurre 1 Cor. 14 14 15 16 17. Let us hear how he explaineth these Inward Prayer sayes he is that secret introversion of soul which being secretly done and the Light of Christ being wakened in the conscience and so being humbled in the sense of sin and unworthiness breaths to God and sendeth up constantly secret desires unto Him and to this he applyeth Luk. 18 v. 1. 1 Thes. 5 v. 17. Ephes. 6 18. Luk. 21 v. 36. Answ. That there are secrete groanings and breathings unto God I have showne That to these sense of sin and unworthiness as also sense of want and dependence on God is requisite with Faith Love Zeal Submission and other graces I teadily grant and hence inferre that if the places by him cited command this as I think they do and also a constant habitual frame and disposition for Prayer with a readiness to go about it on all occasions offered without disputing or delay and that with constancy and perseverance we cannot shift this inward Prayer upon pretence of the want either of a gracious frame through the breathing of the
armes against invadeing Pagans give all Christendome up as a fit prey unto the lusts of Turcks or Pagans who may come when they please to cut at freedom all their throates that will not with them burne incense and sacrifice their children to the Devil The Quakers seem very milde and meek and more ready to suffer than to do wrongs but let wise men judge whither this their doctrine tendeth and what enemies they make themselves hereby unto all Christian societies They speak here only of Christians as if Christians might not have the privilege of beasts to defend themselves against unjust violence But say they any thing of Pagansâ— No Pagans must weare the sword may offend if they please but Christians may not defend themselves for they themselâ—es are neerer of kin to Pagans than to Christians as I have cleared all alongs 3. But let us see what he alledgeth for this He citeth Mat. 5 38. to the end And with Socinians tels us that Christ is here enjoyning a more perfect and excellent way of manifesting love patience and suffering than was required of the Iewes by the Law of Moses But this his one and only ground is abundantly disproved by our orthodox Divines writing against the Socinians and the text it self maketh it manifest that Christ is here only vindicating the Law from the corrupt glosses of the Pharisees and Jewish doctors and therefore in the very beginning of his vindication tels the Jewes that they should not exspect that of him which they had of their own doctors viz. that he should also destroy the Law for he was not come for that end but to fulfil the Law vers 17. and to maintaine it by his doctrine and therefore threatneth heavy judgments against such as would teach men to break the Law vers 19. And as to the part of Christ's discourse which he here pitcheth upon we need do no more but shew that there is no new precept here It consisteth of two particulars first concerning not retaliating and the next about loving our enemies As to the first Socinus himself granteth that Christ here looketh to the false interpretation of the Law of Moses whereby some took the meaning of the Law to be that private persons might in their private revenge retaliate whereas Moses's Law was given to Magistrates as is clear Exod. 21 22 24 25. Levit. 24 19 20. Deut. 19 18 19 20. And against this private revenge and retaliation Christ speaketh and also against this did the Law of Moses speak Deut. 32 35. comp with Rom. 12 19. Levit. 19 18 19. See also Gen. 49 5 6 7. Prov. 20 ver 22. 24 29. Ier. 51 36. Ezech. 25 12. So that Christ's meaning is that private persons should be ready rather to receive more wrongs then to revenge themselves for wrongs received And Socinus himself assenteth to this It is true Socinus thinketh that Christ here doth prohibite Christians to seek a redress of their wrongs by the help of Magistrates which afterward he contradicteth I know not if our Quaker will say so too seing in the end of his foregoing Thesis he would have the Law exerced and right done to every one without respect of Persons in the mater of injuries done to persons in their goods and lives And sure the words of the Apostle Rom. 13. are express enouâ—h for this However we see there is nothing here binding up the hands of Christians from necessary self defence by Armes Warres for nothing is here required but what was required of old notwithstanding whereof warres were lawful as cannot be denied The same we say as to the second particular where Socinus also granteth that Christ is not here directly correcting Moses's Law Yet he saith that Moses's Law by Neighâ—our understood only a Jew and that hatred of enemies that is such as were strangers did natively flow there from In both which his ignorance of the Law and the Prophets appeareth For there is nothing appearing that can justly restrick the word neighbour to the Jewes only else it must be so also restricted in the very moral Law in the decalogue as Command 9. 10. which yet Paul extendeth to others Rom. 13 8 9 10. Gal. 5 12 13. And that under the Old Testam there was a Law for loving and doing good to enemies is clear Exod. 23 4 5. Prov. 25 22. Thus it also appeareth that this particular can make nothing against the lawfulness of Warres seing Warres were lawful under the Law when this same command of loving enemies had place The inconsistency then that this man conceiveth betwixt these explications of the Law or renewed Lawes by Christ and lawfulness of self defence and warre for this end is in his owne imagination And for as confident as he is hereof Pag. 364. his ground faileth him 4. But he thinketh to prove this inconsistency Pag. 364. c. § 14. thus 1. Christ commandeth us to love our enemies and this is contrary to war Ans. 1. The Jewes were under a command to love their enemies and yet they might lawfully defend themselves by War 2. We are under a command to love ourselves Families and Relations and therefore under a command to defend their and our owne lives from unjust violence yea others also that are not so related to us Prov. 24 11 12. If thou forbear to deliver them that are drawn unto death and those that are ready to be slaine If thou sayest behold we knew it not doth not he that pondereth the heart consider it And he that keepeth thy soul doth not he know it And shall not he render to every man according to his work 3. We are not to love our enemies more then our other neighbours And the Law saith that we should love our Neighbour as ourselves and therefore we are not to love our Neighbour more then ourselves Nor with that degree of affection that we are to love Ourselves And therefore we are bound to defend ourselves from the unjust violence of Enemies or Neighbours 4. Yea love can consist with repelling unjust violence with violence for thereby our enemies are restrained from bringing the guilt of more innocent bloud upon themselves and from doing more mischiefe and wrong Binding of an enraged mans hands from committing murther is consistant with love so is wageing warre against an invading bloudy tyrant who can no otherwayes be restrained or hindered 5. Love to enemies may appear in seeking by all meanes faire and possible to satisfie even their unjust desires to provent a warre and in a readiness to lay hold on all lawful and saife occasions of making peace 6. Love to enemies can consist with warre when in wageing of the defensive warre a private desire of revenge doth not principle nor animate to the warre but conscience to the command of God enjoyning us even by the Law of nature to defend our Life Relations Neighbours and Countrey from unjust and bloody invaders 7. The whole scope of