Selected quad for the lemma: death_n
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A45461
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The Scriptures plea for magistrates vvherein is shewed the unlawfulnesse of resisting the lawfull magistrate, under colour of religion.
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Hammond, Henry, 1605-1660.
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1643
(1643)
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Wing H598A; ESTC R15561
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38,997
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35
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punishment Though if it were onely Temporall punishment yet being sicknesse c. Which are not inflicted by the magistrate but by the hand of God it will not come home to that which was by Master Br. affirmed of the word in Rom. 13. For this must be promised that we do not conceive it to signifie eternall punishments exclusive or so as to exclude temporall but eternall and sometimes Temporall too for so sure he that for his Rebellion receives damnation hereafter is not secured from being hang'd drawn and quarterd heere or else eternall if be repent not and perhaps Temporall though he do by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as I said I understand with Hesychius {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Gods vengeance whether here or in another world but I say in this place both of them and so ordinarily in the former also This being premised the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may still contain in it eternall punishments ver. 29. though many for this cause of unworthy receiving did fall sick and die ver. 30. for 1. they might both die and be damned too or if as Volkelius saith the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} oâ—doâ—miscunt sleep be never used in the N. T. of those that are destined to eternall destruction then still may this be very reconcilable without interpretation that many for this cause are weak and sickly and many others sleep God chastising some by diseases to reform them and punishing others who as Volkelius acknowledges were guilty onely of some single act of the sin onely with death temporall or shortning their dayes which certainly hinders not but that God might punish others that did customarily commit this sin and perhaps with greater aggravations with no lesse then eternall death how ever that it were just for him to do so what ever he did it is plain by ver. 27. which is parallel to the 29. whosoever shall eat and drink unworthily shall be guilty of the body and blood of the Lord that is in Volkelius his own words Ipsum Christi corpus ac sanguinâ—m contemnere ignominiâ afficere ac quantam in ipsis est profanare proculcareque censendi sunt shall be thought to contemne and disgrace and as much as in them lies to profane and tread under feet the body and blood of Christ which what is it but to count the blood of the Covenant an unholy thing Heb. 10.29 Which yet there is used as a main aggravation of that sin for which saith the Apostle there remaines no more sacrifice ver. 26. It is apparent that the phrase {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} guilty of the body c. Is paralled to the Latine Reus Maiestatis used for a Traitour and sure signifies no lesse then a guilt of a great injury to Christ which how any man can affirme to be a sin to which no damnation belongs supposing no antidote of invincible ignorance or weaknesse nor recovery by repentance nor gracious pardon of God in not imputing some single act of it I professe my self not to discerne though I think I have weighed impartially all that is said of it This sure will keep the first proof from being any longer probable and for the second or first of Volkelius it is already in effect answered too for though he that is guilty onely of some one act of this sinne found mercy yet sure they that are guilty of the customary sin may speed worse and indeed of all indefinitly the Apostle speaks according to the merit of the sin as when he saith the drunkard and adulterer shall not inherit the kingdome of God Where yet perhaps he that is guilty onely of one such act may finde mercy For the last proofe I conceive it so far from being a probable one against me that I shall resolve it a convincing one on my side for if those that were sick c. Were chastened of the Lord that they should not be condemned then sure if they had not been so chastened nor reformed by that chastening they should have been condemned with the world and so their temporall judgements may be a means through the mercy of God in Christ to free them from their eternall but not an argument that eternall was not due to them but a perfect intimation that it was The third place which is not indeed of much importance in it self but onely is used to give countenance to the interpretation in the two former places is 1 Pet. 4.17 the time is come that judgement must begin at the house of God Here say they {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} judgement is that that befalls the house of God the godly therefore but temporall judgements To which I answer in a word that here is a mistake in opposing judgement in its latitude to the house of God when only it is affirmed by S. Peter of the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the beginning or first part of judgement for of the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or judgement in this verse there are specified two parts {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the first part and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the end or else the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} seemes to sound in our English the tail of it as Psal. 75.8 the cup of Gods displeasure or punitive justice is supposed to consist of two parts 1. red wine or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and 2. mixture of Myrrhe and other poysonous bitter spices called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Apocal 4.10 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Matth. 24.17 and both together {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} myrrhato wine Mark 15.25 Now this cup is powred out and tasted of indefinite by the godly some part of it but the dregs thereof i. the myrrh bitter part that goes to the bottome is left for the wicked to wring out and drinke so that onely the tolerable supportable easie part of the judgement belongs unto the godly but the end the dregs the unsupportable part to those that obey not the Gospel of God Or yet a little further the beginning or first part {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the judgement is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from the godly and so it was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} intimating that the judgement doth not stay upon them but onely take rise from them but the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the second sadder part of it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of them or belongs to them that obey not c. So that still in this place also {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies Gods judgement of this life and another both not of this life onely to the excluding of the other but one part in this life another in that other and though the godly had their part in it yet there was some what in the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that the godly never â—asted of but only the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they that disobeyed the Gospel of God and this is apparant by the 18. vers. 18. For if the righteous {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} we read it scarcely be saved It signifies by comparing that place with Prov. 11.31 where in stead of recompenced on the earth the Greek translation reads {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bee rendred unto or recompenced i. punished in the earth then where shall the ungodly and sinners appeare There are again the two parts of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Gods retribution to sin here wherein the godly have their part and the other his rendring to the wicked hereafter and so neither of them the punishment of the Magistrate in this life as Mr. Bridg. out of Piscator contends to have it Rom. 13. and as it must be here also if others speak pertinently who use it to avoid that interpretation which I confesse Mr. Br. doth not They that are unlearned and unstable wrest the Scriptures to their own destruction yee therefore beloved seeing ye know those things before beware lest you also being led away with the error of the wicked fall from your own stedfastnesse 2 Pet. 3.16.17 FINIS {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Surect
him a sufficient warrant for a defensive wâ—â— But then 2. For this war to be waged against the Prince or by any one but the Prince in a Monarchie as this is who whatsoever he hath not hath certainly the power of the sword immediatly from God or else must be acknowledged not to have it at all for this power cannot be in any people originally or anywhere but in God and therefore it may be most truly said that though the regall power were confest to be first given by the people yet the power of the sword where with regality is endowed would be a superaddition of Gods never belonging to regall or whatever other power till God annext it in Gen. 9.6 which also 〈◊〉 to be out of all dispute in this kingdome even at this time where the universall body of the coÌ„monalty even by those that would have the regal power originally in them is not yet affirmed to have any aggregate power any farther then every man single out of government was presumed to have over himself which sure was not power of his owne life for even in nature there is Felonia desâ— and therefore the representative body of the Commons is so far from being a judicature in capitall matters that it cannot administer an oath and therefore is not justly invasible by any subject or community of subjects who certainly have not that power nor pretend to have it and when they take it think it necessary to excuse that fact by pretence of necessity which every body knowes is the colour for those things which have no ordinary means of justifying them like that which Divines say of saving of children and ideots c. by some extraordinary way Nay 3. For this war to be waged not against Popery truly so called but against the onely true Protestant Religion as it stands and by attempting to make new laws is acknowledged as yet to stand establisht by the old Laws of the land and therefore is fain to be called Popish and our Martyr reformers notable by those fiery chariots of theirs to get out of the confines of Babylon that it may be fit to be destroyed just as the Primitive Christians were by the persecuters put in wilde beasts skins that in those shapes they might be devoured this I confesse is to me a complication of riddles and therefore put by some Artists under that deepe dark phrase and title of fundamentall Laws of the kingdome to which certainly no liberty or right of the subject in Magna charta no nor legislative power will enable any man to give any intelligible much lesse legall name At which I professe I am not ill pleased because this I hope will keep it from being recorded to posterity I have done with my fourth Argument and am heartily sorry I have kept my Reader so long from his prayers which must set an end to this controversie for sure Arguments are too blunt to do it I beseech God to direct all our hearts to a constant use of those meanes together with fasting and abstinence at least from father provoking sins and exerciâ—e that evill spirit that hath divided his titles of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and now at length {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} among us and by those means infused his mortiferous poison into the very veines of this whole kingdom I create the fruit of the lips peace peace to him that is far off c. and I will heal him Thou hast moved the land and divided it heal the fores thereof for it shaketh The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} according to its origination signifies Censure Judgement and in its making hath no intimation either of the quality of the offence to which that judgement belongs or of the Judge who inflicts it that it belongs to humane judgements or sentences of temporall punishments sometimes is apparent by Luke 23.40 where one thief saith to the other {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} making it seems the same sentence of death or capitall punishment called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. 24.20 judgement of death temporall and that at other times it signifies also divine judgement is as apparent Act. 24.26 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} judgement to come that is certainly at the end of this world at that day of doome So Rom. 2. â— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the judgement of God and so again vers. 3. which v. 5. is explained to be â—rath or punishment against the day of wrath c. so Heb. 6.2 resurrection of the dead and eternall judgement The truth is in this sense it is most what 〈…〉 this Book see Mat. 23. â—4 Mat. 12.40 Luke 20.47 Rom. 3.8 and therefore Heâ— the best Glossary for the new Testament renders it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Gods retribution or payment or rendering according to works It will not be â—â—â—th while to survey and consider every place where the word is used he that shall do so will perhaps resolve with me to accept of that glossary and understand it constantly of Gods judgement unlesse when the circumstances of the 〈◊〉 shall enforce the contrary as they do in the places first mentioned and 1 Cor. 6.7 But then when the context rather leades to the second sense there will be great danger for any man to apply it to humane judgements for by so doing he may flatter himself or others in some sin and run into that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as it signifies eternall judgement when by that mis-understanding he doth not conceive himself in any danger of it Of places which without all controversie thus interpret themselves I will mention two 2 Pet. 2.3 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to render it whose judgement of a long time lingereth not which that it belongs to eternall vengeance appears by the next words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} we render it Their damnation it is literally Their destruction sleepeth not The second place is 1 Tim. 3.6 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fall into the condemnation of the devill that is sure into that sentence that fell upon Lucifer for his pride being cast out of heaven and reserved to chains of eternall darknesse for the person spoken of here is the Novice or new Convert lifted up with pride just parallel to the Angels newly created lifted up with pride also the crimes and the persons parallel and so sure the punishment also Now three places more there are which appear to me by the same means of evidence or rule of interpreting to belong to the same sense though I cannot say of them as I did before without controversie For I see it is not only doubted by some whether they do belong to this sense or no but that it is resolved they do not which resolution sure must be