NOt Syllogistically, to enwrap my Grounds and Reasons for submission to present Autho­rity, In legen­dis libris non quaera­mus scien­tiam sed saporem, saith Beru. from the understanding of the meanest capacity; nor with flowers of Oratory, strains of Wit, or elaborated Sentences to deck the Truth, whose nakedness is beauty far above all; give me leave immediately to aver, (which surely were enough, if I should say no more)

Argu∣ment. That it is our Duty to obey the Powers and Authorities under whom we live: Because it is the Lords express will and command that we should do so.

For proof of this, I find the Holy Ghost in his declarative will, the holy Scriptures, thus ener­getically delivering it.

Rom. 13. Let every soul be subject unto the higher Powers; For there is no Power but of God: the Powers that be, are ordained of God. Whosoe­ver therefore resisteth the Power, resisteth the Or­dinance of God: and they that resist, shall receive to themselves damnation. Wherefore ye must needs be subject, not onely for wrath, but also for consci­ence sake. vers. 1, 2, 3, &c.

Let me crave your patience a little in the break­ing open this Text, and see how each word affords us a most manifest proof of our assertion.

In these verses, &c. the Apostle having before forbidden to recompence evil, and to avenge our selves, V. 12. teacheth that Magistrates are set up of God, to be his Ministers for that end, and therefore we ought to reverence and obey Governours which are so helpfull to mankind. Wilson. Now the reasons that moved Paul to make as it were a set Treatise touching the honour due unto Rulers, are, First, to stop the mouthes of such as affirm the Gospel of Christ to be an enemy to Authority, Pet. Mar­tyr. as Christi­ans were slandered in the Apostles time: Second­ly, in respect of the Jews, who being free-born of Abraham, and Gods peculiar people, did seek to shake off the yoke of the Romans that were now their Lords: Thirdly, Because it might seem to be far unmeet for the faithfull, who are governed by Gods Spirit, to be ruled by heathenish Gover­nours: And Fourthly, to meet with such as ima­gine that Christian liberty and civil Magistracy could not stand together, and that we need not be subject to politick Laws, because Paul had written before, that we are not under the Law, &c.

Therefore, that God might have his glory before the face of the world by his professing people, that publickly owned his Son the Lord Jesus Christ, Mayer in his Preface to Rom. (who was every where so much contemned, his [Page 3] suffering at Jerusalem fresh in their memories, Suetonius. Dr. Light­foot Har­mony, fol. 122, &c. Willets Synop. q. 3. an. 1. Afflicti suppliciis Christiani, genus ho­minum su­perstitionis nova & maleficae. Tacitus Annals, lib. 15. cap. 10. his doctrine called Nova & malefica, by the Rabbins and Philosophers of that idolatrous time. And Nero then Emperour of Rome, seeking to cast infamy upon the Professors thereof, (when he had wearied himself in tormenting them) by fa­thering on them many most false imputations and aspersions, as his own most cruel firing the City of Rome, giving out, to take off the general mur­mur and suspicion of the people, That it was the Christians, whose seditious principles (saith he) is, that no Jurisdiction on earth is to be owned, &c.) Our most prudent and wary Apostle sends this Epistle to the converted Romans, and Jews then in Rome, with this especial direction and caution, as to their deportment towards the civil Authority, which he imperatively delivers, Let every soul be subject to the higher Powers. This as to the occasion.

Let [every soul] be subject.

Every [soul.] It is an Hebrew Synecdoche, (as some observe) the Soul for the whole Man: Leigh. Wilson. so Gen. 46.26. Acts 27.37. which word our Apo­stle doth use rather then man, to teach us, that the subjection required must be voluntary, Note. and not of compulsion. And [every] soul, without excepti­on, of what condition, sex, or age soever, Dutch Annotat. even as many as have souls must yield this subjection.

Origen would by a nice distinction except one sort of men from this obedience; saith he, Such as be utterly spiritual, and do not follow the affecti­ons of the flesh, are not to be subject to Princes, be­cause Paul wrote, Let every soul, not, Let every spi­rit, be subject. But this subtilty is soon detected. for none were more spiritual then Christ and his Apostles, and yet we read, Note. none were more sub­ject then they: And therefore Chrysostome herein [Page 4] proved the wiser Father, who saith, That this uni­versal particle [All] doth comprehend all without exception of any, &c. Who then can exempt his neck from this yoke? (as one saith) Si omnis ani­ma, Liegh. Si omnis anima sub­jici debeat, quis vos excipiet ab hac universalitate? quisquis co­natur Clericos excipere, tentat decipere. Bern. ad Cler. Rom. Ep. 24. & vestra; quis vos excipit ab universitate? si quis tentat excipere, tentat decipere.

Be [subject] i. e. subordinate; the Greek word may be translated Erasmus & vet translat. passively, subdita sit, but more properly here Crit. sac. Dr. Usher; defin. of subjection. f. 253. actively, as in our English Transla­tion, submit your selves, Eph. 5.22. where is the same word. Put your selves under another in an orderly subjection, [...]. with a ready minde, humbly submitting to be guided and governed, and ac­knowledging the power of Government, and the necessity: It implies the reverence of the heart, re­spectful language and gesture, unto the person or persons placed over us; or an orderly disposing be­tween the Ruler and the ruled, by consideration whereof, the inferiour which is set under, must give place to the superiour which is set above, which em­phasis the Learned constantly observe in the word. As in the elementary bodies, the more heavy and massie are subject and under the more light and subtile, Gr. over having. Dutch Annot. the Earth under the Water, the Water un­der the Air, the Air under the Skie, the Skie under the Starry Firmament, and that under the third Heavens, the supposed seat of the Angels. And as Chrysostome observes, the Apostle doth not say, be obedient, but subject, which is a very general word, comprising all other duties and services, as ac­knowledgement of their power, taking Laws and commissions from them, arming at their lawfull command, reverence, love, prayer, thankfulness for [Page 5] protection, Verses 6, 7. of this 13 Rom. obedi­ence, &c.

Higher Powers, or super-eminent Powers, [...], which are [...], in Autho­rity. 1 Tim. 2.2. Anastatius the Emperor hath this Constituti­on, That he which entreth into any profession in a Colledge, should be obedient to the Governour thereof, so that notwith­standing he yield obedience to the Magistrate. Cod. l. 3. tit. 13. par. 7. i. e, not onely to Ecclesiastical Governours, as to Pa­stors and Teachers in the Churches of Christ, (as some others beside Papists would construe it,) but such as take Tribute, and bear the Sword, v. 4.

He calleth them Powers, to shew that they bear the Image of God; and hence Elohim, the title of his power, is attributed to the Magistrate, Psal. 82.1, 6. So he calleth them Powers (as Paraeus observes) because they are endowed with great power and might above other men, to suppress the wicked, Paraus in Rom. 13. and defend the good: And Powers, not Princes, to shew, he speaks not so much of the Persons as the Order it self to be ordained of God, which Paul could well enough see through the dark and black practises of this Tyrant.

Ordained of God, i. e. instituted of God among mankind, to rule and govern men in order, Engl. An­not. in lo­cum ver­batim. as in Gods stead; for God is the Author of this Order in the world, and all those that do attain unto this equity or excellency, do attain unto it either by his manifest will or approbation, when the means are just and lawful, or else by his secret providence with permission and toleration, when the means are unlawfull: And it is just and equitable (saith Mr. Diodate) that man should approves and tole­rate that which God himself approves and tole­rates, Diodati ibid. which we cannot by any lawful means ap­pointed by him decline and avoid.

The Powers that be are ordained of God. The Apostle having before laid down his Proposition, That every soul must be subject to the higher Powers, here he insists upon his proof: His first reason was, because there is no power but of God; this may be his second, or an illustration of the former, they are of God, that is, they are ordained of God, i. e. have God for their ordainer as the efficient cause, not chance, or fortune of war, as some most Atheistically will impute it to. The Emperors of Rome that then were the Powers, had usurped the ancient Rights of the Senate and Peo­ple of Rome, and Nero (as I have said) then Em­peror, was a notorious Tyrant, he got the power by his Mothers poysoning the former Emperor, Tacitus lib. 13. c. 6. lib. 14. c. 2. lib. 16. c. 2. and kept it by his poysoning the Son and true heir; he was most unnaturally cruel, he after slew his own Mother, and took pleasure in the matricide by beholding her dead body, Suetonius. he murthered his Sister Antonia, Aure. Vict. his Aunt Domitia, his Son in law Rufi­nus, his two Wives, Octavia and Poppaea, the latter by a kick on her great belly; there was no kind of affinity or consanguinity, Orosius. were it never so near, but felt the weight of his deadly hands: He was a most egregious persecutor of Gods people, the first Persecution was under him, In Apolo­get. c. 5. Euseb. hist. Eccles. l. 2. c. 25. Lactant. l. 14 de vera [...]ap. c. 22. Tacitus annal. l. 15. Called Tu­nica mole­sta. and therefore Ter­tullian calls him, Dedicator damnationis nostrae, the first that made a Law to condemn Christians to death: He put Peter and Paul to death, James the greater, and the less, Philip, Bartholomew, Bar­nabas and Mark: Christians were covered with Wilde beasts skins, and torn in pieces with Dogs, fastened on crosses, burnt in fire, and when the day failed they were burnt in the night, put in pitched coats to flame as torches, that they might have the better light for pastimes; in a word, so fierce was the bloudy rage of this Emperor against [Page 7] Gods dear ones, that as Eusebius saith, Hist. Eccl. l. 2. c. 4, 25, 26. Usque adeo ut videret repletas humanis corporibus civitates, jacentes mortuos simul cum parvulis senes, faemina­rumque absque ulla sexus reverentia in publico re­jecta starent cadavera. i. e. Insomuch that a man might then see Cities lie full of mens bodies, the old lying there with the young, & the dead bodies of women cast out naked, without all reverence of that sex, in the open streets. With many other unparallelled tragedies, and barbarous cruelties, as may be read at large in Tacitus, Dion, Eusebius Suetonius, &c. And yet this power was ordained of God, as Augustine saith, Aug. de Civit. Dei. l. 5. c. 21. He that gave Soveraign­ty to Augustus, gave it also to Nero; he that gave it to the Vespasians, Father and Son, sweetest Em­perours, gave it also to Domitian that bloudy Mon­ster. So,

Ordained of God, that is, [...], distributae. Beza. as the word properly signifies, an ordering and disposing things in their place, and that by institution or command: Then be the Powers good or bad, he that knows how to manage ill things to good ends in wisdome, orders them, and commands obedience to them: And therefore, he that

Resists the Powers, resists the Ordinance of God.

Briefly, the Powers may be resisted three ways: By subtilty and craft, which is an under-ground Rebellion, an under-board plotting, a secret whis­pered opposition in cabinet councels: By contu­macy and disobedience, this may be in more open dealings, as by opprobrious words, &c. which is a stubborn and more sturdy resistance: 3ly. By publick opposition and defiance, either as Korah, Dathan, and Abiram, upon a conceit of co-privi­ledge and equal worth; or more hostilely, [...]. as Ab­salom; and so the word is military (as it is ob­served) [Page 8] and signifies to resist, or by open force to oppose Authority, which who so do (saith our A­postle) shall receive to themselves damnation or Judgement. This is the third Reason of the A­postles assertion, and a sad one to the disobedient. Poenam sibi auferunt, saith Piscator, They shall re­ceive punishment, viz. from the Magistrate: But I rather think the word [...] (with Learned Willet) which in most of our late Translations is rendred in English [damnation] intimates a more severe meaning of the Apostles, Dr. Willet on Rom. 13.2. Beza, Ge­neva, and our New Translat. Numb. 16.35. comp. Jude 11. 2 Sam. 18.9, 14. viz. either such a Judgement as may occasion loss of life, as Korah by fire, Absalom by hanging by the head, and after thrust through with a dart; or else eter­nal death, as Jude to me seems to hint, Jude, v. 8. compared with v. 13. Now as to Judgement, or as Mr. Beza renders it, condemnation to our selves, viz. extremest punishment in this life, be it with loss of life it self, Gods own people by this disobedience may occur, from which God will in no wise exempt the best, if they are found guilty, but if they will needs sin with Babylon, When a house falls, all that are under the Roof must of necessi­ty perish, saith Pa­raeus in Revel. 18.4. As those Protestants did with the Papists (curiously desiring to hear their Mass) at the fall of Blackfriers, anno 1622. The sword of fire cannot distinguish between friends and enemies. Eng. An. therefore stand further off, Numb. 16.26. 1 Tim. 1.9. Rom. 13.3, 4. they shall surely partake likewise of her plagues, Rev. 18.14. as in that case of unworthy receiving the Lords Sup­per, 1 Cor. 11.30. many were sickly and weak among them therefore, and many died. The best of Saints, if they offend humane Laws will be taken hold on thereby, and are no more priviledged from the stroke of Justice, then the converted Thief, that suffered the Cross, though he was afterwards to be with Christ in Paradise.

(1.) The Apostle proceeds to give you the Reason of this, (a duplice fine) v, 3, 4. For Princes are not to be feared for good works, but for evil; so saith the Apostle in another place, The law is not made for a righteous man, that is, as a man acts righteously; but for the lawless and disobedient, Peter Mar­tyr in Rom. 13.. 1 Thes. 5.14. [...], out of rank. &c. 1 Tim. 1.9. The Magistrates of Rome had not their bundle of Rods, Sword and Axe carried before them to deterre the orderly Citizen, but to warn the unruly, such as would keep no station in the Common-weal: See 2 Thes. 3.10, 11. Such as would leave their own business, to do anothers, to which they have no call, viz. be handling the Scepter instead of the Last or Shuttle.

(2.) Wilt thou then be without fear of the Power? Do well, so shalt thou have praise of the same; for he is the Minister of God for thy good.

Obj. How doth that appear (you will say) in evil Governours?

Answ. In that there never yet was, nor ever can be so bad a Governour, but did some good thing, and may do some way or other that good, that a good man will reap some benefit by: Either natural good, for the preservation of life; or moral good, keeping others orderly and civil towards them; or civil good, preserving to them their Estates and Liberties; if not spiritual good, Tiberius threatned death to such as should molest the Christi­ans, saith Eusebius. l. 2. c. 2. Pet. Mart. to make wholsom Laws for our freedome of conscience: As to in­stance in Nero himself, as bad a Governour as any, after his first quinquennium or five years Reign, when he in his Government oppressed the whole World, yet were matters in controversie decided, neither was the strength of Laws utterly taken away from men; for under him Paul was by the Centurion delivered from the danger to be torn in pieces of the confused people, and malicious Jews; another time escaped stripes by pleading his Ro­man [Page 10] freedome; at another time, to escape the li­ers in wait for his life, was by night led away of the Roman Souldiers to Antioch, where oftentimes he had liberty to defend himself; and lastly, he pleaded his own cause before a Roman Judicature, and escaped the devilish plots of his own Coun­trey-men by appealing to Nero Caesar.

Wherefore [ye must needs] be subject. v. 5. In this the Apostle doth briefly conclude the chief Reasons which he had before alledged, and refer­reth them either to Vengeance, or to Conscience, both being exceeding dangerous; ye must needs be subject therefore, there is no shuffling your duty off, you cannot by any just means evade it, you may not shift your neck out of this yoke, it must needs be, it must of necessity be that you must be subject.

Obj. 2 But it may be by some objected, God was angry with the Israelites for asking a King, and therefore it seems it was not his Ordinance that there should be Kings.

Answ. He was not angry with them for desiring Go­vernours, for they had Governours before sent of God, and the very King they had afterward God gave them him, Hos. 13.8. But he was angry with the cause of their request, their faith and hope was in a manner spent, and they conceived more hope in a King then in God that had been such a King to them so many years. Byfield in Pet. Secondly, Men must needs be subject, because God hath here bound mens consciences to subjection, of which more by and by. Thirdly, Because Governours are heads of the people, and therefore as members it is agreeable they should submit, and be ruled and guided. Fourthly, In respect of the benefit we receive by them, both in inwards and outwards, as was touch­ed before, receiving not onely protection, peace, [Page 11] and quietness, but if godly, nursed and encouraged in Religion by them, as it is promised, Isa. 49.23. whose Courts have been Innes for the Church to lodge in, and themselves principal Presidents of Piety in the same. Jos. 24.15. Psal. 101. Psal. 42.4 &c. Nay it is recorded of Titus Vespasian, a moral heathen Emperor, Suetonius. Lest some might say, we doubt not of Da­vids and Joshua's. That he was generally called Delicias publicas, whose death even good men lamented, as if they had been deprived of a perpetual Protector. Tantus luctus eo mortuo publi­cus fuit, ut omnes tanquam in propria doluerint or­bitate. Aurelius.

Also Constantius, as Eusebius saith, was a San­ctuary to the Christians under him from the vio­lence of their enemies. And Pius Constantine, an­other Roman Emperor, kept them always in the bosome of his especial esteem and favour.

To proceed, We must needs be subject, not one­ly for [wrath,] but for [conscience] sake: Here the Apostle doth strengthen his Conclusion with two main Arguments. The former (a metu poenae) because of Wrath, which signifies that punishment or revenge mentioned v. 4. because it proceeds both from the wrath or anger of God, and the Ma­gistrate. The second (a metu Dei) for consci­ence sake, that is, lest we hurt our conscience by offending God, who sets Rulers over us, and com­mands us to obey them, or as Beza hath it, [...], saith Basil. So good Rulers we must obey as God, bad, for God. De metu Dei & conscientia praecepti. Because God hath ordained Rulers, and commanded subjection, therefore we cannot with a good conscience despise or resist them.

Now that it may more clearly appear what subjection is hence concluded in conscience, suffer me to express the Argument in form thus.

Argu∣ment. He which is Gods Minister, commanding and prohibiting, praising and punishing for God, is to be obeyed for conscience towards God: But every higher Power is such; Ergo, &c. Thus the Argument holdeth for conscionable obedience in matters pertaining to God, which do not then first become good or evil, when the Ruler commandeth or forbiddeth them, but are so of their own nature by vertue of Gods commanding or forbidding them. And therefore the Authority of Superiours, although it cannot reach to the conscience proper­ly, they having indeed no power to command or punish conscience; yet that which ties conscience to submit unto them, is such like Commands as this of God in his Word, God and his Law ha­ving the power simply and absolutely to bind con­science, that is, to urge it to require obedience of a man, to accuse it if it obey not, and to excuse it if it obey. Men may make Laws which we are not bound to keep, as if they command any thing that is contrary to the Word of God, Act. 5. Dan. 3. yet all Gods commands bind, yea enjoyn obedi­ence upon the inward man as well as the outward, and inflict upon the disobedient eternal punish­ment as well as temporary; and the good Laws of the Magistrate, although they bind not by any immediate power of their own, yet by fear of Gods Word, that injoyns us to obey their lawfull Au­thority: Beza. And in regard he is in Gods stead as his Minister, he cannot be resisted by any good con­science, Chryso­stome. it being directly against conscience to re­sist such benefactors as protect the good, and pu­nish the evil doer, or prick that doth sting the con­science of rebellious persons. We must therefore obey for conscience sake, or for the maintenance of the peace of a good conscience, Pet. Mar­tyr. these two enormi­ties like Furies else will torment it, viz. the con­tempt [Page 13] of the good Ordinance of God, and our great ingratitude to Rulers, to whom for their pro­tection, peace, and liberty (as I have said) all mankind are obliged: But of this more in its due place.

Now in the prosecution of this weighty Exhor­tation (as by this time I hope it is, to the serious) I find Paul himself in his own practice so far justi­fying this precept, as to appear before a Court of Justice, no less illegal in regard of the Nation of the Jews, then corrupt in respect of the Judges, where by the Rhetorical expressions he useth, he teacheth to own all Jurisdictions God hath been pleased to endow with an Imperative power. Nor can I think Paul would have shewed less compli­ance, or used courser language, had his Trial fal­len out in the days of Galba, Otho, or Vitellius; the which had no stronger title then the sword esta­ted them in, being all strangers to the line of the first Caesars, or any adopted by them.

Again, Proof 2. We find the Apostle Peter to this pur­pose exhorting and confirming the people of God, 1 Pet. 2. cap. 13, 14, 15, 16. vers.

Submit your selves to every Ordinance of man for the Lords sake, whether it be to the King as Su­preme, or unto Governours, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well. For so is the will of God, that with well-doing ye may put to si­lence the ignorance of foolish men; As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.

Give me leave a little also to unfold the per­tinency of this most excellent proof, for this our duty.

Our Apostle in the very first word [submit] implies Obedience, Honour to Magistrates bear­ing the Image of God, Soveraignty, Reverence, by which we are to judge the best of them and their actions, not conceiving undue suspicions of them, nor receiving evil reports, or daring to speak evilly against them, but thankfully acknowledging the good we receive under them; Loyalty to their persons, endeavouring faithfully to preserve them, making all manner of supplications for them, 1 Tim. 2.1. for the removal of evils from them, that if they sin and God be wroth with them, we should stand up in the gap, and make intercession for them: And lastly, we should pay them Tri­bute, Rom. 13.7. and subject to their punishment, yea and in some sense to their injuries, as David did to Saul, Christ to Pilate; and that City in Phrygia which Eusebius relates, Eccl. Hist. l. 8. c. 11. was burnt with fire for the sake of Christ, and all the souls therein, not using the least resistance.

[...] ac­cipitur pro omnis ge­neris, pro ullus, pro totus, in omnibus atatibus, in omni tempore, inter omnes, &c. Crit. sacra.Submit [your selves] i. e. yield obedience of your selves, do it uncompelled, voluntarily, chear­fully, stay not till you be forced to it: Again, your selves, not your goods, but persons also: Thirdly, your selves, that is, every one of you, be­lievers as well as others.

[...]. Every Ordinance of man: The word (as Mr. Leigh observes out of Grynaeus,) is very general in its acceptation, signifying all things that are done in the World, whether well or ill; but rather ta­king it here in a more restrictive sense, whether concerning Magistrates themselves, or the whol­some Laws of Magistrates, both are true, the for­mer is included in the latter, and the latter impli­ed [Page 15] in the former, both to be submitted to; Ordinatio divina se­cundum substanti­am, huma­na, ratione subjecti, causa in­strumenta­lis, finis. although the Ordinance or Government in the manner of its institution be from Man, yet because of the ne­cessity of it, it is from God, ordained of God for man as the proper subject, and for his profit as the proper end of it: Thus in regard of the Author it is not humane, and therefore to be submitted to for the Lords sake; for although it is called here Mans Creature or Ordinance, as I say, either in respect of man, the subject by whom it is exercised, or man the object about whom it is conversant, or of man the end to whose emolument it tendeth, yet it is still the gift and institution of God, the primary Author, and provident Ordainer: Aug. cont. Faust. Man. l. 22. c. 7. A Deo sanc est (saith Aug.) sive jubente, sive sinente; of God it is surely, either so commanding, or so suf­fering it to be.

For the Lords sake: These words do import the cause and manner of submission, submit for the Lords sake because he ordains it, and therefore for his sake that sets them up we should obey them; and because it is Gods command, and therefore there is no excuse for it, but yield obedience we must, because they bear his image, because it makes for Gods glory and honour, and the repute of Reli­gion, when Christians live as they ought to do, obediently and peaceably: And lastly, for Gods sake, that is, as if it were done for God himself. But I must but mention these things.

Whether to the King: Here our Apostle de­scends to particulars, that there may be no colour for evasions. By King, I understand the Chief, whether by this or any other Title distinguished, as in the afore-instanced place Rom. 13. Higher Powers, or super-eminent Powers, and so the A­postle here in his next words explains himself (as Supream) the Greek word signifies, [...]. one that hath [Page 16] above the revenues of other men: Here no doubt the Emperor Caesar is meant, under whom the dis­persed Jews in Pontus, Galatia, &c. to whom he wrote, 1 Pet. 1.1. then were; whom the Grecians did familiarly call King, [...]. Byfield. Qui super­eminet. Sic nova translatio. but the Romans disliked the name; and therefore the Latine renders it Praecellenti, the highest and chiefest in a Nation that sits at the stern thereof to order, rule, and go­vern it.

Or unto Governours, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well. By Governours is meant all sorts of Magistracy besides Monarchy, the word signifying any that have Authority un­der a King, [...]. or chief Governour, whether the A­postle meant Herod, or Agrippa, Lieutenants to the Emperor, or any other Sive Du­cibus, sic vet. tran­slat. Commanders or Vice-Roys in his Provinces and Jurisdictions: It holds forth to us the great care he had that Christians should adorn their profession by their submission, although in Babylon, from whence its probable Peter wrote this Epistle; Dr. Light­foots Har­mony, f. 148. 1 Pet. 1.2. Misc. Ep. ded. yea, and though to the very Elect he writes it, yet there must be no excuse, but they must submit to the Authority that is over them, and that for the Lords sake. This makes holy Zanchy admire, In the Kingdome of Christ (saith he) this is wonderfull, That he wills and commands all Princes and Potentates to be subject to his Kingdome, and yet he wills and commands likewise that his Kingdome be sub­ject to the Kingdomes of the world. As it fol­lows,

For so is the will of God. Here is the great Reason that for ever should silence all gain-sayers, and more especially the Saints, whose principles and practice should correspond with their prayer, That the will of God may always be done on earth [Page 17] as it is done in Heaven, where the blessed company of glorified Saints made perfect, are all obedient. If then, the Apostle should have said no more but this, Ita est voluntas Dei, Note. it had been abundantly enough to put his servants upon the duty, with all alacrity. It is the good pleasure of God, so saith the Spirit of God, who best knows the minde of the Father and the Son, 1 Cor. 2.10, 11. And the will of the Lord be done!

That with well-doing. What is this e [...]press will of God, that the Apostle doth thus urge? To sub­mit to Governours, which here he terms a well-doing: But the Greek word [...], is not the same with that in the former Verse, for here it is a Participle of the present Tense, and notes more emphatically the continual custome of well-doing, q. d. This laudable custome so much a­greeable to the will of God, nay so expresly com­manded of God, must not be laid down or taken up at our pleasure, according as it makes for our advantage or disadvantage, but it must be done, yea persisted in; nor to what person we like best of, but to all that are in Authority, indifferently, con­stantly.

Ye may put to silence. This is one good end of your submission: The Original word signifies, to halter up, or muzzle up the mouth. [...]. Obtumescere faciatis imprudentium hominum ignorantiam: Stop, or put to silence the ignorance of foolish men, bridle up the tongues of silly beasts that will be braying against the people of God, Capistro fraenetis. 1 Cor. 15.32. and endeavour­ing to asperse Religion, and the sincere Professours thereof by this imputation, That they are Anti-Magistratical. These wide mouths must be but­toned up, these amens. mad opponents with your con­trary practice, ye must powerfully confute. Psal. 39.8. Tit. 2.6, 7, 8. Phil. 2.15.

Dutch and English Annot. As free, viz. from the Dominion of Satan, not of the Magistrate, so not a civil, but spiritual free­dome is here meant, called Christian Liberty. In maxima libertate, Salust. in conjurat. Catilini. Gal. 5.13. Downam on Chr. lib. minima licentia, could a Hea­then say; Gods people are free in respect of their consciences, and yet as the servants of God, bound in conscience to obey him in obeying them. Thus, as in the two former Verses, the Apostle confirms the exhortation by reasons: In this he answers the the Objection, That Christians being made free by Christ, are therefore not to be tyed with the bond of humane Ordinances, or subjection to men? The Apostle answers, That it is true that Christians are made free-men, but so as they must not abuse their freedome by sinning either against God or Man. And therefore he saith,

The Greek word [...], (as Mr. Leigh in his Annot. notes) is no where else found in the New Te­stament. Sanderson, in locum. Not using your liberty for a Cloak of malicious­ness: Cloak in the Greek, (no where else found in the whole New Testament) signifies here a Covering, and in that notion our English tongue doth probably use it, and may note some fair and colourable pretence, wherewith we disguise and conceal from the knowledge of others, the disho­nesty and faultiness of our intentions in something practised by us, Joh. 15.22. 1 Thes. 2.5. Alas! Religion is an ill Cloak of maliciousness (as Mr. Trap observes) and will surely serve hypocritical Libertines as the disguise Ahab put on and perish­ed, 1 Kin. 22.30, 34.

But as the servants (or sons) of God, walking without rebuke in the midst of a crooked and per­verse generation, among whom by this well-doing ye should shine as lights in the world, Phil. 2.15. In a blameless and harmless walking, the proper badge of Gods sons and servants, to be of Dove-like spirits, [...], of [...], and [...]. harmless, the word is the same with Mat. 10.16. without opposition, inoffensive, sim­ple [Page 19] concerning evil, Rom. 16.19. as the spotless sons of God in pure white Robes of innocency. Malice, disobedience, contumacy, are not the spots or badges of Gods servants, but inconsistent with their son-ship. Deut. 32.5.

And thus as in a glass, according to my abili­ty, I have presented you the express minde and will of God, as to this duty of Obedience to Magi­strates placed over you: wherein I have been the larger, by way of Comment on each pregnant clause, because though by most the Scriptures are well known, yet by some perverted, by others slightly passed over, and by the fewest, alas! at this day so duely and conscionably considered as they ought. Some I confess plead them to set up their lusts by a Law, but against these (as the blessed truths themselves) are the very points of my endeavours most avowedly prest, as the sequel manifests. There are others, who though they cannot but confess, that these Scriptures, and such like, do plainly point out such a duty; yet they make them not much their concernment, and less fear the sad consequences (which truly hath often been my amazement) though they sin against them continually: Others to take away their guilt, make them sound quite another thing, so far from the meaning of the holy Spirit, as that it is most contrary to right Reason, and these, ah poor souls! most uncontrollably indulging their own wills, wrest them, as they do other Scri­ptures, to their own confusion.

I could have enumerated Scriptures to prove my present assertion; but having so much indulged my own desires of thorowly setting home the duty, in these already cited, I must content my self to interweave the rest in the ensuing discourse, as I [Page 20] shall find opportunity. These (I suppose) by all serious observers will be granted most evidently to prove, That obedience to present Powers is due by all men. But if this will not suffice, then

Argument 2 Secondly, Weigh with me seriously further, how terribly the Lord denounceth against evil surmi­zings, murmurings, disputings of Authority, and such disorders as, upon what pretence soever, are fo­mented against the Authority and Powers that are placed over us.

Give me leave to prosecute this point home, for, if I mistake not, here is the very rise of our di­stemper, viz. the coar of maliciousness, and root of inveterate dislike (to say no worse) from whence those fruits of Sodom grow; which I shall not spare to cut freely at, though it displease many. Where­in I shall, as I have begun (although in some­thing an unusual method, especially in discourses of this nature; for I aim at conviction, not form of words.)

1. Endeavour to make obvious these particular evils mentioned, and shew Gods displeasure against them.

2. Aggravate them further in their several cau­ses and circumstances.

3. Answer such Objections that seem to lie in the way, in opposition to the truth asserted.

4. And then bring home all to the further con­firmation thereof.

Evil surmizings: which ye may find laid down in 1 Tim. 6.4. as one of the notes of a proud man, are nothing else but suspicions, and false conclusi­ons, arising from either arrogancy, or ignorance, or both, begotten between a self-conceited brain, [Page 21] and an envious heart, which, like a Tympany, swels up the man until he burst asunder with unthank­fulness to God for others prosperity, [...] blown up. and scorn and disdain of Men, bespattering their fame with secret calumnies and aspersions. Thus Eli, of Hannah, 1 Sam. 1.14. Saul, of David, 2 Sam. 10.3. those incorrigible ones of Israel, against Jeremiah, Jer. 43.2. and the Barbarians, Act. 28.4. of Paul. O! that Professors at this day were not sick of this ma­lady: Utinam, &c.

Murmurings, and disputings of Authority. The Apostle, Phil. 2.14. exhorts Christians to do all things without murmurings, and disputings; how's that? The Greek word for murmurings; [...]. signifies wrath, rancour, or discontent, which makes mens tongues (as one wittily saith) like rusty hinges, seldome to move without creaking. Mr. Trap. Murmurings (as Zanchius saith) are secret com­plaints, and mutterings, Zanch. in locum. like to the grunting of Hogs, confused and churlish; as, Why should we pay this? and wherefore should we do that?

Disputings of Authority: open contentions and quarrels against such as are set over us, which are the proper effects of the former; cross, and perverse arguings, subtile insinuations, or perverse brawl­ings without either proof or profit; contemptuous undervaluings, whereby we would draw away the hearts of the people, from the lawfull Magistrate to our faction, as Korah against Moses, Numb. 16.3. [...]. 1 Tim. 6.5. &c. The word signifies galling one another with hard spee­ches, rubbing one against another, as scabbed Sheep will, and so spreading the infection. These practises were frequent among (I cannot say the Royal Priesthood, but) the Priesthood of Roy­alists, stuffing their Pulpits with invectives against the present Powers, while they were suffered, and now acting it to purpose in their private assemblies [Page 22] and meetings against him, Act. 7.25. whom God hath not­withstanding set up in their Masters stead. And now also, alas! by such, though upon a different account, as I would willingly think more honest men.

When I am perusing this Scripture, I cannot but call to mind a like description of men (though of a far lower pretence) which I have formerly read of, and I suppose hundreds besides in this Nation, in their youthfull times,) who are brought in to speak out their own discontents in this lan­guage.

‘Our Lords and Masters now gotten up into the Chair of Authority, disdain us, but they could never have gotten thither but by our as­sistance; and what were this pomp and splendor, if our arms maintained them not? Who would esteem them honourable, if they had not a peo­ple to serve them? That their Government is to be looked into, how the great Treasures with so much necessity levyed among us hath been spent; why none but such, and such as serve for their own ends, must be admitted into Councils, and the Commons, as they call us, forsooth, too plain-headed to tender our opini­ons; but yet our bloud and sweat, our labours and cares in our Callings for bread for our own Families, must be parted with to maintain all: And since the Nation is ours and the Govern­ment adherent to the Countrey, why are we not as meet to consider of the one, as inhabit the o­ther? &c.’ O! weak trust of the many headed mul­titude! Vide Dr. Halls med. 23. whom inconstancy doth onely guide to well-doing.

Alas! is there not the like disputings of Au­thority, the same liberty of Speech taken at this day, by such as would be accounted more serious? [Page 23] What rippings up of all reports that can be raked together against Authority to subvert it? 'twould make a sober ear to tingle to hear them, to the emi­nent hazard of the ruine of all. Simile. For as in a Ring of Bells skilfully rung there is a delightsome har­mony, and on the contrary in their jambling ei­ther a portend of fire, some disaster, or at least a harsh and troublesome noise; So in a Common­weal, when every one knows and keeps their due stations, there is a melodious consort of peace; but when distances and proportions of respects are not mutually observed, when persons will be clash­ing, the discords are extreamly unpleasant and pre­judicial, such confusion either notifieth a fire al­ready kindled, or portendeth it. The incendiaries of which in this Nation, if they have an ear to hear, let them hear and tremble at what the Lord denounceth against them.

2 Pet. 2.9, 10. The unjust shall be reserved to be punished, chiefly them that walk after the flesh, in the lust of uncleanness, and despise Government; presumptuous are they, self-willed, they are not afraid to speak evil of Dignities, whereas Angels greater in power and might bring no railing accu­sation against them before the Lord: But these as natural bruit-beasts made to be taken and destroyed, speak evil of the things they understand not, and shall utterly perish in their own corruption. &c.

Reader, with what heart thou considerest this sad and terrible Scripture, I know not, mine, I as­sure thee, never duly pondered it without astonish­ment; and how it will be evaded by some at the great day, truly I cannot possibly see.

Again, that Text afore-cited, Rom. 13.2. speaks home and solemnly, Whosoever resisteth the Pow­er, resisteth the Ordinance of God, and they that resist shall receive to themselvts damnation.

Jude also in his Epistle, speaking of what shall sadly come to pass in the latter days, confirms the very same thing with the Apostle Peter (vers. 8, 9, 10.) and denounceth a wo against them, ver. 11, 13. which I refer the Reader to, for brevities sake.

Indeed, when I read such fearfull denunciations, and seriously consider the persons that too truly incur them, I am so far from aggravating, that I find it more my duty to mourn in secret for them, and incessantly to implore Divine pity and mercy, Numb. 16.22. graciously to avert those Judgements, open their eyes to be sensible of their ways, and free every one whose face stands Zion-ward, from being found in such soul-hardening, and God-disho­nouring practices.

In a due consideration whereof, we may find the Apostle exhorting, Tit. 3.1, 2. (which is my clear call to this present undertaking) Put them in mind to be subject to Principalities and Powers, to obey Magistrates, 1 Thes. 5.14. to speak evil of no man, to be no braw­lers; to warn the unruly, &c. that speak and do they care not what, nor against whom, that the Lord will cut them off, Psal. 12.3, 4. Comp. Exod. 22, 28. warn them, because men are very apt to forget their duty in their heat, and lest, any root of bitterness springing up thereby, others be defi­led. Heb. 12.15.

For, there is too much experience daily, that in the conjunction and nourishment of such lusts, these four prodigious brats of Hell are brought forth as their natural issue, and so the more out of measure sinfull.

Bernard. Wilson. Irenicum, fol. 103.First, Envy, which the Apostle James, cap. 4. discovers the nature of, where he shews, that all our jars and strivings come from our inbred lusts, that these beget an extream disorder in all our car­riages [Page 25] towards God and Man, v. 2, 3. that the ob­ject our lusts are conversant withal is nothing else but this World; then he confirms this last asser­tion by the testimony of Scripture, and further de­clares, that the root of all our lustfull disorderliness is nothing else but Envy. Now the imaginary good thing (which naturally between all parties, Trap de­cad. as they are parties, is the object of their mutual En­vy) is Preheminence, for which they strive in comparison one of another, that either they may subject others unto their will, or at least exempt themselves from being subject unto the will of o­thers, both which are most opposite unto the spirit of Christianity, which, being humble and chari­table, doth set it self to speak well, think well, and do well through a principle of love, 1 Cor. 13.4, 5, 7. of which hereafter. And thus Envy, like a predominate bad humour in the stomack, turns all the good it receives into evil digestion, and at last grows unto that Epidemical plague of hatred and malice, which breaks forth into the sores of poysonous railings, and bitter invectives, run­ning and spreading like a leprosie over the whole thoughts, words, and actions, with a natural desire to infect others they come near, or have con­verse with; Willet. and therefore Tanquam pestem fugien­dum esse.

2. Another production (twin like, and yet inseparable) is Jealousie and Fear. Mr. Dury. Jealousie is the suspicion which men have of other mens in­tentions, of their affections, and of the designs of their affairs: Fear is properly the apprehension of Evils which may befal us by their means; those reflect upon the counsels, these upon the actions of men, and upon the events of businesses. Now the passions may be harmless, if the love upon which they are grounded be pure: Wilson. But if pride be [Page 26] mixed therewith, as in this sence, then we are jea­lously affected towards others, but not well, as the Apostle terms it, Gal. 4 17. Comp. cap. 6.13. when Fear will be nothing else but rage, distrust, and prejudice, as Satan fears, &c.

3. A third Brat of this brood, (for I must but hint at things) is, Private censuring and tale-bearing; which I put together, because they do not onely hang together dis-junctively, but in­crease and multiply each other infinitely. And be­cause the proper seeds of all our disorderly passions and behaviours, which the cunning adversary sows among us, to our great ignominy, if not ruine, have their preservation and nourishment here.

Tale-bearing and shedding of bloud are alike forbidden by the Lord, the former as the cause of the latter, Levit. 19.16. Thou shalt not go up and down as a Tale-bearer among thy people, neither shalt thou stand against the bloud of thy neighbour, I am the Lord. They do not onely cool the affecti­on of him to whom the tale is told, but murther the very life of him of whom it is told. Aynswort. Therefore (saith the Lord) Thou shalt not walk as a Tale-bearer, or calumniator, or not walk with tale-bear­ing, Rokel. and crimination. The word signifies a Mer­chant or Traffiquer that carries his wares up and down to vend, Rakil. From whence (it may be) our Eng­lish word Rake-hell comes. 1 Kin, 10.15. one that maketh mer­chandize of words, going from place to place to hear & to spread abroad criminations of other men. His property is described to be a revealer of secrets, Prov. 11.13. his end to shed bloud, Ezek. 22.9. conspiring with the wicked to that purpose, provo­king others to it, as Doeg did, 1 Sam. 22.9, 18. Psal. 52. yet pretending friendship and pity, Jer. 9.4, 5. wherefore the 70. render it, Thou shalt not walk with guile, Eng. Ann. [...]. double tongued, Prov. 11.13. and 20.19. as a false accuser, or make-bate, so [Page 27] in Dan. 6.24. So the He­brew, Ra­kil, the Greek, Di­abolos, and the Eng­lish, Ca­lumniator, are all one. Aynswor. in locum. Daniel's accusers are rendred as ha­ving a bloudy intention under a plausible pretence, Thou shalt not divulge accusations or criminati­ons among thy people; and it follows, v. 17. Thou shalt not hate thy brother, &c. From whence I conclude, That strife and contention will never cease, nor true brotherly love be practised, and much less a conscionable submission to Authority out of a principle of love, until the Tale-bearer be removed, and discountenanced, Prov. 26.20. The pride of whisperings and private censures (in which persons without control can take their swinge) like a pair of bellows, blow up the coals the Tale-bearer hath kindled, till it break forth into a ra­ging fire, which will not be quenched by all the means the wisdome of a State can invent, without the ruine of many, if God in mercy preserve the whole; for the simple will believe every word, al­though the prudent (unum millibus e multis) will look well to their doing, Prov. 14, 15. It is a true saying, Reports lose nothing but truth in the di­vulging.

4. The last Evil that is usually brought forth, by the aforesaid Liberty we take to our selves in contempt of Authority, is, Revenge: The thoughts of which, although they are nothing else but the consequence of the sence of evils which we have suffered, as they take hold on our affections, and therein centre in a passion, which can have no rest but in requital unto those that have wronged us, of evils equal unto those we have suffered, or ima­gine to suffer; yet in this respect they are some­thing more then a bare result of the sense of former injuries or sufferings, for they contain (and ah how unperceived) a secret resolution of acting ei­ther by word or deed, or both as occasion is offer­ed, and that to the utmost extremity, though [Page 28] with Sampson to the ruine of themselves in the downfall of others. Judg. 15.6, 7. & 16.30. Brethren, if our consciences accuse us herein, God is greater then our consci­ences, and knoweth all things. 1 Joh. 3.20.

And now to gather in all to our present purpose; having taken this pains to shew you our calamities in general, both from Gods Word, and right Rea­son, the sure Rules, both as we are Christians and Men, with short applications onely here and there interweaved, that by the continuance of the dis­course so universal, we might not forget to whom it is spoken; I come now more particularly to ma­nage the present Plea, as it is more especially in­tended.

And First, that I may exactly discover these exorbitances in their causes as well as in their ef­fects, I shall (and I hope without much offence) rank the offenders into two sorts of men (to whom all others may be reduced, as partaking more or less of their ways and principles.) The one sort re­lying onely upon themselves, are full of self-con­ceit, enamoured with a high confidence of their in­fallibility: The other look more to a consent of combination, in the declaration of their joynt o­pinions. The first think themselves strong, because they pretend wholly to the direction of the Spirit in their way; the second, although they contra­dict not the truth of the Spirits direction promised to the children of God, yet they put their strength rather in a humane then spiritual way of acting. But the truth indeed is, that neither the one nor the other, in matters of debate, hold forth to any, or follow themselves, any approved Rules by which they govern themselves to edification about these controversies, either to the spiritual or rational part in question therein. And although this may [Page 29] be said of both, yet it cannot be denied, but that the second sort of them, for the most part, are more capable of entertaining Rules, when offered, then the first, because many of the former (incircling all within the narrow Idea of their own imagined perfections, transported with a like conceit of ac­quaintance with the aenigma's of Scripture, yea, and with the very punctum's of circumstance, time, persons, and matter of every Prophecy therein, and therefrom giving the free reins to a strange kind of liberty which they call spiritual,) take up the principles of such disorders, both as to themselves and others, equally as insensibly as irrationally; insomuch as it becomes a thing almost impossible to fix them to any thing, especially if it never so little run cross to their espoused resolutions: where­as the latter are rather too enclined to fix upon in­sufficient Rules, and humane reasonings; but yet in both this is evident, that whensoever either of them set themselves to promote any belief of their own, or maintain any supposed truth, it is ushered forth for the most part, not so much with the warrant and countenance of Gods unerring Word, (the right understanding of which, if any place by them be alledged, they will not easily be drawn to) as with unmeet passions, tergiversa­tions, &c. or else evasive incongruities, rather to uphold (and that professedly) the outward in­terest of a party, to vindicate it from aspersion, or to gain some advantage to its proceedings by the disgrace of others, then to make (truly I may with charity enough suspect) a discovery of naked truth in relation to the honour of Christ, or his Kingdome, that the necessity of the former, and the evidence of the latter may become indifferently recommendable to the consciences of his people; or that the conscience of those who have not so duly [Page 30] tendered the same as they ought, may be brought back again unto their duty, and right understand­ing thereof. Whence we daily see, that the result of such passionate undertakings, fomented (as I said) by the private censures and whispers of some, and enflamed by the rash pens of others, hath brought forth no other fruit then the dis-repute of Truth, and scandal of Religion.

To come yet more nearly and plainly: I am not ignorant how much, and in what way some complain of those evils which we now conceive our burthen, how they cry out against the inconveni­ences thereof, and what an Odium they endeavour to cast upon some, by whose fault (as they con­ceive) we are fallen into them; O! say they, this is by reason of evil Magistrates, and the ill management of Government; and so they are cen­sured and aspersed according to the apprehensions of each party: O! saith one party, if I had had the modelizing of the Government, I would have put it in such a method as should have been against all exceptions; if I had had the choice of the Ma­gistrate, I would have set up such as Christ him­self, when he comes, would have approved of, that should have been a nursing Father indeed to the Saints, Thus like heedless Flyes some play with the light until they are dazled therewith to their ruine. D [...]. Hall, Med. 34. an other David, &c. Say a third, The truth is, in this time of light and knowledge, I see no reason that there should be any set up to Lord it over Gods heritage, &c. but if any Ru­lers or Lords, it should be over the world who cannot guide themselves. By which it is too evi­dent, that to please any party, had been highly to displease all others, and indeed to ruine all; and that the way to peace and settlement is a general submission and obedience on all hands: And that it is a mercy, that as the present Governour was established without us, so, that he carries it so in­differently, [Page 31] without adhering to any party, but impartially endeavouring to preserve all in a just freedome and protection; for if the Government had been of such a Size, then it had been too nar­row and too short for the dimensions of such an Opinion; and if proportionable to such, then too broad and too long for a third, and so it would never have fitted the mould of all Judgements, the meanest of which would not have wanted both Scripture and Reason too, in their conceits, that their advice might take the precedency. And so for the Magistrate himself, who hath therefore found it his wisdome, and we our safety; that he rather (as he was wont to say) play the Constable to preserve the peace, from the violence and rage of each perswasion, which would willingly, besides it, have no other in the world. Furthermore, to me truly it seems altogether as irrational as un-Christian, to judge of the constitution of Go­vernment, or worth of the Administrator, by some contrary effects. But why shall we wonder at this? the truth is (as one well observed long ago, Thucydi­des.) ‘It ever was so, where affairs succeed not to mens desires and humours, though there want neither piety nor providence in the conduction, yet with such as judge onely upon the events, the way to calumny is always open, and Envy, in the like­ness of Zeal to the publick good, easily findeth credit for an accusation.’ Thus (as Cicero complained of the exorbitancy of the Romish State, Salust. in Conjurat. Catil. (too like ours)

I may adde his Prayer.

Such detractors are like unto Flyes, that ever swarm to the galled part, and sit feeding on that worst piece of flesh: Or like another sort of them, that are always raking in dung until they are co­loured by it. It is truly an envious self-love, and inhumane cruelty that causeth this ill disposition; in the mean time this onely they have gained, it must needs be a filthy creature that feeds on no­thing but corruption, and too much like the De­vil, to seek out still matter for accusation. Alas! how are ye able to pray, Forgive us our debts, as we forgive our debtors; when your selves, debtors in a large arrear to Powers, in your true subjecti­on, according to Rom. 13.7, 8. cannot forgive your Creditor? Neither are you (besides) a little deceived, who think that by blaming others you exempt your selves from the guilt of these cala­mities: [Page 33] However, suppose this would make you guiltless, yet the complaints of such a kind are no Balsome or mollifying Oyntment to heal these pu­trifying Sores in any, they are like a corrosive Plai­ster to make them worse in all; for this ripping up of matters past, or accidentally now happening, if true, to represent evils suffered on the one side, and injuries done on the other, is the very method to foment bitterness, hatred, wrath, clamour, and evil-speaking, which the Apostle, Ephes. 4.31. commands at all times to be put away from us, but should then do chiefly when we are about a way to cure distempers, or profess our selves to be able to do it; for this way is so far from reclaim­ing any, that it tends rather, not onely to dishear­ten in all good endeavours, We are made (saith Nazian­zene) a scorn to wicked men in their Mar­kets, their Feasts, their Plays, in all their meetings. The most vile people jeer us, and all this for warring and contending one with another. Naz. Apologet. Orat. 1. Dr. Richardson in locum. but also to increase our divisions by publishing them in Gath, with more severity against the person, then true desire of re­forming the evils, raking up old matters of dissa­tisfaction upon that account, which by all true Christians were long ago buried in oblivion. The wise man saith, He that covereth a transgression, seeketh love; but he that repeateth a matter [or raketh into frailties] separateth very friends.

I shall humbly beg of such to retire a little into themselves; you quarrel now, my friends, [...]. saith the Proverb, Let us be­gin at home, there every wise mans care should first be seen. with the surmizes and appearances of faults in the Ma­gistrate, and the seeming compliances of such as cannot speak at your rate, act as you do, nor con­scionably follow your steps in the heights of in­vectives [Page 34] against Authority, The mo­tions of Divine Provi­dence are so dark, so deep, so va­rious, that the wisest and best souls a­mong us cannot tell what con­clusions to make, nor to what appoint­ments to affix them, and much less circumscribe God in them, who therefore expects we should resign up our wisdomes in a quiet waiting on him (saith a good man.) that cannot interpret the blessed Prophecies and Promises in Scripture to your times and seasons, nor to your aims and ends; Hoc disco mea experientia, quod non habeo tam magnam causam timendi extra me, quam intra me. Luther. A me, me salva Domine. Aug. why should you not rather turn the edge of your contests against your own inconsistencies and wo­full confusions, which in the Shop of our own evil hearts, upon the Anvile of our desperate wills, to the so much dishonour of God, and infatuating our first honest purposes, are forged by Satan, while we are so much abroad in others affairs, which as Christians, never in the least concerned us? Is it too much indulgency that hath occasioned this? I beseech you be not so dis ingenious, nor so in­jurious to others (if to your selves) who up­on the bended knees of their souls desire to bless God for their liberties, and to prize the mer­cies they enjoy under the Powers at a higher rate!

You may say they are guilty of much; alas! they are never-the-less out of the danger of your darts, by any innocency you can pretend to above them. [...]. Man commonly, Joh. 8.7. purblind with partiality, look­ing through a false medium (as children upon a white object through a piece of red or green glass) may imagine so, when it is neither so, nor so. Conscia mens recti famae mendacia ridet; They will slight our censures, if they can approve their hearts before God, 1 Cor. 4.3. who alone knowing the heart judgeth righteously, 1 Pet. 2.23.

We would fain be altering the Ship of Govern­ment, one finds fault with her Keel, some with [Page 35] her Masts and Tackling, others fear her Cables and Anchors, some take offence at her Top-gal­lant, and some at all; some like the Vessel well enough, but would (as I said) be placing in her another Master or Pylot, and other Mariners. Were it not more discretion to leave all as it is (which will be so whether you will or not) seeing she hath so admirably prospered now for some years in the greatest tempests, under him who now governs her, that her proudest enemy hath been forced hitherto to strike sail to her, and will (I trust) be still sailing on to your peace and advan­tage, although you at present are as far from be­ing pleased with it, as you can be safe without them.

For such as would have no Government but that little that is in themselves, truly they scarce deserve the notice of a reply; Lib. 1. de Monogam. Errours in Judgment produce many great evils, not onely (ad intra) in mens own souls, but also (ad ex­tra) in hu­mane af­fairs, as one well observes. as an Ancient ob­serves of one of his Countrey-men, Primo regu­lam adulterans fidei, & ita ordinem adulterans morum; First they adulterate the rule of Faith, and then corrupt the order of Discipline. I shall intreat such to view seriously that place in Judges, (if they allow the Authority of the Scriptures) cap. 17. v. 6. In those dayes there was no King in Israel, but every man did that which was right in his own eyes. Why was not that best of all, that they were free from any Lord or Ruler that might possibly have tyrannized over them? seeing they were the chosen people of God, and had grace enough to govern themselves? No truly; it is noted by the Holy Ghost as a Judgement upon them, that they were so Head-less, and Master-less, left to their own wills: this is here, and in the following Chapters, more then once rehearsed, as a reason of the gross loosness and licentiousness, Ducth Annot. that every one did, not that which was right and [Page 36] good in the eyes of God, but in his own eyes, what himself best fancied; and observe then what fol­lowed, v. 5. they were led away to Idolatry, and cap. 18.7. they dwelt secure and careless, having no No Pos­sessour, or Heir of re­straint. Magistrate to keep them in any politick order or discipline, Hebr. either to offend or defend an Invader: and what then? why their Enemies were so far encouraged by their Spies hereby, that they win and possess their Cities, v. 9, 27. and so the Da­nites enlarged their possessions, &c. Josephus in his Lib. 5. c. 1, 9. l. 4. c. 5. & 6. & 7. ye may read this at large. History of the Jews Wars, tells us of some in his time, that out of a strong fancy of their ab­soluteness, and perfection, shook off all obedience to Authority, and under the name of Zelots com­mitted all riots and licentious wickedness. It may be they were some of those Jews that lived at Rome under Claudius Caesar, whom Suetonius reports to have been banished thence for their tumultuous­ness; 'tis well if these we are mentioning, can de­rive themselves from more peaceable Ancestors, their natures and principles so unhappily agreeing. One observes, the great fallacy of Satan, with which he deludes such men as these, is, that Lo­gicians call, a bene compositis ad male divisa; when he gets them to take Religion into pieces, and then take one piece for Religion: As while they cry up Liberty of Conscience, they forget Obedi­ence to Authority and Civil Jurisdiction; so while some in the conceit of Faith, grounded ra­ther upon the Sand of Phantasie, or soaring upon the Wings of the Winde, than elevated upon the sure Rock the Lord Jesus, are carried on to say and do most ridiculous things, forgetting in the mean time true Love and good works; whereas true Faith is not without both Love and good Works. But I may not spend all my time here, since by their frequent and manifest weaknesses [Page 37] they have attracted the Eyes of almost every one upon them, some with pity, and others with scorn, and all with dislike. And yet by the way, me thinks, I cannot in Justice but wipe off some of that dirt, which, under this pretence, some, more maliciously then judiciously, do cast upon all Professors without distinction, slandering all that do walk more closely with God then they, that they are seditious and rebellious. See much to this purpose, Mr. Bur­rough's Gospel Convers. fol. 281, 282. The truth is, they throw this black Mantle of Reproach over all Gods People, that the bright Lamp of their Religious Conversations might not discover and disgrace their sinfull and bestial courses, as their Fathers did before them, Mat. 22. to Christ him­self, v. 15.16, 17, 18. and his Disciples and fol­lowers, Act. 17.6, 7. So Sulpitius Severus observes of Nero, that it was his own bad life that made him hate Christians; for he still thought they censured his licentious life by their strict living. But however, let me tell thee, who ever thou art, that darest still be so wicked, under so much Gos­pel means that this time mercifully affords, How bad soever they are who profess the Truth, yet the Truth which they profess is never the worse; if they offend and wrong their souls, why shouldest thou be offended at Christ and his Profession? and so wrong thine own soul? And as for such who in our distinctions at this day are called Anabaptists, because I find, not onely of all sorts in our times, nay even some good men, that are most ready to clap this brand on their backs; but also former Writers, And yet Pet. Mar­tyr on Rom. 13. rather chargeth it on the Pope, instancing in Bonifac. 8. Nostrum est, non quid ex quovis sequatur dogmate, sed quid illo­rum sequatur conscientia spectare, saith Bucer. as often as they touch on this subject, bring in their Principles as Anti-Magi­stratical; [Page 38] and yet I cannot find they truly ground it so much from the Principles of them of that Judgement, as from the practises of some that were so called, viz. they at Munster, &c. whom, if they had lived at this day, you would rather have termed Ranters, whose abominations differ from the principles of such as you call Anabaptists, to my observation, as far as light from darkness. And truly (Reader) what ever thou mayest judge of me, It is one of the greatest sins of this Age of light (said an emi­nent Mi­nister of London lately in a Sermon) to love our own I­mage in men, and not the I­mage of Je­sus Christ, in whom­soever we see it. I am the rather, out of a true principle of love to all Saints, indifferently as Saints, inclined to believe their peaceable affections and faithfulness to Authority, because I find not onely the dissatisfi­ed of our times to be as many of other Judgements (if not more) as of that, but also the many De­clarations, and publick Protestations of men of that Judgement, upon all occasions, for submissi­on to present Authority, and particularly, that of their Church at Leith in Scotland, Printed 1655. and dedicated to the Commander in chief there, and others in England at the same time; together with the obvious practice of the Congregations of them in and about London, especially those led by Mr. John Sympson, Mr. Knowlis, Harrison and Tull, Kiffen, Jesse, &c, that orderly adhere to those Pastors at this day, do clearly evince. But I fear I have too much trespassed upon your pati­ence by this digression, and yet I could not fairly have stepped over, and have been impartially just to all; for I hold it the duty of every honest man, especially he that undertakes to give Rules to others, Vide Mr. Brooks Unsearch­able Rich­es, &c. fol. 128. to be most exact himself; and that if it were the will of God, the scandal of this imputa­tion, either upon Presbyterian, Independent, or Anabaptist, as Gods faithfull people are now a­mong us so distinguished, might be henceforth taken away, and the transgressors of either may [Page 39] abstractively bear their own infamy, See Burroughs Irenicum, fol. 171. cap. 25. & fol. 177. Tolle jam no­minis crimen & nihil restat nisi criminis nomen. being fully perswaded, that as the Members of either in their several places of Trust, Civil and Military, have all along given ample testimony of their abilities and fidelity to the present Power, so through the Lords assistance they will do still, to their utmost endeavour, Joh. 6.26. v. 66. even in greatest straits, for Conscience sake; when such as make a greater bustle while the Prov. 19. Sun shines hot on them, will then evanish and desert. Christianus nullius est hostis, nedum Imperatoris quem sciens a Deo constitui, A Christian is an Enemy to none, much less to the Governour, whom knowing to be appointed of God, he must of ne­cessity love, reverence, honour, salvum velit, wish his prosperity, health and safety, Lib. ad Scap. &c. saith Ter­tullian.

But to return: To such as would be accounted more rational then to live without a head, & yet ra­ther then they would have their present Governor, It was said of Caius Seius, Ro­nus vir, sed Christia­nus, non amo te, non possum di­cere quare, hoc tantum possum di­cere non a­mo te. Jam. 3.8. (although it is confessed on all hands, as Tacitus said of Galba, Omnium consensu capax Imperii, nisi imperasset; No man fitter to be a Governour, if he had not been a Governour) would gladly take the occasion to rebel against him. and in the mean time pray against him, and clamour in most unheard of expressions, and put forth Books week­ly to disswade others from their due obedience. Alas! what shall be hoped to be spoken effectually to you? whose passions have transported you be­yond all wholsome counsel, and whose espoused interest hath hurried you far beyond recal! I may say with Abraham, You have Moses and the Pro­phets; nay I can say more to you, You have Je­sus Christ and his Apostles to warn you from this [Page 40] disobedient practice; and if ye will not hear them, neither would you if an Angel came from heaven, or one rose from the dead. Yet let me faithfully discharge my duty, that I may be free of your guilt at the great day.

Obj. You will say, It is from grounds out of the blessed word that you thus act.

Answ. Truly Friends, you will never be able to suck bitterness out of that Word that is sweeter then the honey or the honey-comb. Do you think to get grounds to oppose, where you are severely exhorted over and over to obedience? yea, denounced most terribly against for your disobedience? I beseech you read over again with awfull reverence those Scriptures afore-cited, Rom. 13. 1 Pet. 2, 13. 2 Pet. 2.9, 10. Jude, &c. And consider how you will be able to answer your contempt, Tantae ne animis coelestibus irae? to the Lord Jesus! Remember what spirit you are of, which you seem to forget with those Disciples, Luk. 9.55. when the gall of your own private spirits hath so much imbittered your souls. You know the Spirit of God is Dove-like, i. e. meek, harmless, pure, peaceable, Gal. 5.22.23. gentle, easie to be intreated, &c. His Saints were also so of old; Holy David would not take vengeance on cursing Shimei, 2 Sam. 16. See his frame, vers. 10, 11, 12. how much less act the part of a Shimei. See 1 Sam. 26.9. 1 Kin. 24.5, 6. and thus sweetly resolves, Psal. 101. I will set no wicked thing before mine eyes, vers. 3. The Hebrew is, No word of Belial: Now [Jag­nal] as one observes, signifies, one that is with­out yoke, and disorderly; therefore the Seventy commonly translate it [Paranomos] that is, one altogether irregular, or lawless. So then Da­vids meaning is, with James, cap. 3.3. he would [Page 41] bridle in his tongue, set a watch over his lips, Prov. 29.11. A fool uttereth all his mind. The 70. translate it [...], utters all his anger. The Hebrew word that signifies a fool, and that which signifies suddenly, rashly, is from the same root, as M. Burroughs observes. curb his words, that he might not speak at randome unbeseeming words, how ever he might be seem­ingly induced thereto by any provoking object. Indeed Seneca was wont to say, Invalidum emne natura querulum; the weakest spirits are ever the most quarrelsome and contentious: We see it too manifest at this day.

Again, v. 4 A froward heart shall depart from me, who so privily slandereth his neighbour him will I cut off. vers. 5. or as the Hebrew phrase is, that betongueth, traduceth, or calumniates. Aynswort. He that telleth lies shall not tarry in my sight, Illic inci­pit, & illuc rapit. [...]. Mr. Man­ton. &c. This is the tongue (as the Apostle James speaks, cap. 3.6.) that is set on fire of hell, and sets on fire the whole course of nature, the whole course of our lives, as the Greek renders it, there is no action, no age, no Estate priviledged from the influence of it.

There is a great resemblance between an evil Tongue, and Fire. 1. For the heat of it, 'tis the instrument of wrath and contention, which is the heat of a man, a boyling of the bloud about the heart. Solomon saith, Prov. 17.27. A man of understanding is of a cool spirit, hot water boyleth over; so do pas­sions in the heart, boyl out into untoward words, because in his lips there is a burning fire, Prov. 16.27. 2. For the danger of it; the Tongue is a powerfull means to kindle divisions and strifes. The fool casteth firebrands, and saith, Am I not in sport? Prov. 26.18. We throw fire abroad, scald­ing words, and do not think of the danger of them. 3. For the scorching; Reproaches pene­trate like fire: David compareth them to coals of [Page 42] Juniper, which burn hottest and longest, desola­ting coals, as the Seventy render it. O! labour with our humble Prophet, to keep anger from be­ing a scorching fire in your tongues, Psal. 39.3. &c. And with him, Psal. 131.1. let not thy heart be lifted up, (through pride) nor do thou exercise thy self in things too high for thee, Deut. 17.20. (which do not sute with thy calling) but behave and quiet thy self, as a Childe by his Mother, (wean thy soul and minde thus) be as lowly minded, meek heart­ed and full of simplicity, Mat. 18.1, 2, 3. This was the practice of this blessed man after Gods own heart, and must of necessity be of all that pro­fess to be the servants of the most high God; for when this blessed practise doth fail, or is cast off by any, as then he will be taken off from the way of holiness, so he will be set to follow the imagina­tions of his own heart, Psal. 140.1, 2, 3, 5. which sends forth nothing but seeds of corruption, and the roots of bitterness, which will spring forth into poysonous weeds of slanderous untruths, peevishness, unchristian de­tractings, and what is worst.

Now the way to prevent the growing of these roots of bitterness, and keep cool our tongues, is to keep the heart possest with the principles of sa­ving graces, that make the soul calm and serene within, from whence will be sent forth such an odour into the world, such a beauty discovered, such a pleasantness in sound speech, that can in no wise be condemned, that every one will be able to discern with some approbation and relish, the ornament of that Christians meek and quiet spi­rit, and be ready to speak well of his Professi­on, admire the splendor of his conversation, al­though they remain themselves (poor souls) all the while in their filthy lusts, and fling their dirt upon others.

Observe with me, (a little further to set home this duty) that blessed Exhortation of the Apo­stles, Ephes. 4.31, 32. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice, and be ye kind one to another, tender hearted, &c.

Here the Apostle treats of Wrath in a double acceptation; that which is less grown, and that which is setled with maliciousness: The first is set down as it is in the affection, the second as it is in the word. Definition of Bitter­ness. Bitterness is a smothered displea­sure of which one will not be known, that maketh a man a burthen to himself and others, till it be digested: This Wrath being fuller of discontent then revenge, like a fret that ranckles inwardly; and like a fire that hath no vent, it is exceeding violent, and like Water cast upon Lime, Mr. Bayns. the fair­er you deal with it the more it burns; Simile. and as the face by the yellow Jaundies receives the colour of the disease when the Gall overfloweth, In facie le­gitur ho­mo. so our looks will be ready to discover the heart, when all our behaviour hath tasted of the Gall of Bitterness. Wrath, or Fierceness, Definition of Wrath. Ira furor brevis est. Anger, notes of it. noteth an impetuous An­ger, that is manifestly and headily carried, being soon up, and soon allayed, as too violent to hold. Anger is that which sets us upon the desire of Re­venge: This sinfull Anger hath these Symptomes and causes. 1. When men are moved, because their mindes are not served, or because something crosses their designs or expectations. 2. When our Anger keepeth no due bounds, is excessive, and against the innocent as well as the nocent, is inconsiderate, &c. 3. When it hindreth good du­ties, breaketh off love, occasioneth other sins, as Clamour, which is a disorder in words, accompa­nying the former disorder in affections; Clamour, its effects. for as a fire kindled here or there, will fasten unto the next [Page 44] things unto it, so this fire of Hell burning in the heart, will fasten on the tongue; and as the Jews once stirred against Christ, could cry no other thing then Crucifie him, crucifie him, so the lan­guage of the clamorous is nothing else but Kill, stay, and destroy, pull down and consume, as Stephens enemies cried aloud and run upon him, Act. 7.3. As Drums in a battel, to drown the moans of the hurt. Evil spea­king, executing their fury in their inveterate acclamati­ons. O! therefore, in your Anger have a spe­cial care to rule the Tongue. Evil speaking, is a blaspheming either of God or Man, imprecations, revilings, &c. He loved cursing, it shall light on him. Psal. 109.17. A man may be denominated from his language; Thou art one of them, for even thy speech bewrayeth thee, said the Maid to Peter. The Godly bless such as curse them, for the Lan­guage of Canaan is their Speech.

Malice; what. [...]. With all Malice. It is a sinfull affection, which doth separate and make us evil disposed towards others. The word may as well be rendred Mischie­vousness, signifying one special kind of sin, which is directly opposite to Brotherly Love and Charity, sweetly expressed by the Apostle in the following contraries, viz. kindness one to another, tender-heartedness, forgiving one another, even as God for Christs sake hath forgiven you. It properly dis­covers it self in speech, Prov. 26.26. A malicious man is envious at the prosperity of another, as Cain, Saul, &c. in rejoycing at the evil that be­fals another, as the Philistines at Sampsons misery, Judg. 16.25. These the Apostle warns us to put away from us, that is, pray them down (as one saith) for otherwise we are indangered, by yield­ing to grieve, by grieving to resist, by resisting to quench, by quenching maliciously to oppose the good spirit of God. Chrysost. in Moral. hom. 14. v 30. The speech of Chryso­stome is very moving herein, If any man should [Page 45] abuse a vessel (saith he) that is appointed for the Kings meat, by filling it with dung, durst he again in the same present meat unto the King? surely he durst not. So he who hath dedicated his mouth to the honour and praise of God, joyning herein with the Cherubim and Seraphim, should not dare, for the indignity of the thing, to have it filled with bitterness, wrath, anger, clamour, evil speaking, &c. and then come again to bless the Lord. It follows.

And be ye kind one to another. Here (as I hinted) the Apostle goes on to exhort to the con­trary Vertues. Kind, that is, sweet-natured, fa­cile, and fair conditioned. It is used of things, [...]. benigni. and persons; of things it signifies Facility, Mat. 11.30. Utility, Luke 5, 39. of persons, it signi­fies One that is desirous to do all offices of Love, ready to gratifie. The Precept commandeth two Christian affections, Courtesie and Mercy, and their Fruit manifesting them, Forgiveness; for many will say they are gentle, quiet persons as need be, if they be let alone, Note. and yet offended they will not forgive: Now these are neither courteous, nor mercifull. Kindness, what it is. Kindness or Courtesie then is a Ver­tue which maketh us to carry our selves amiably and sweetly towards others, not in Bitterness, which is its contrary: And it may well be called the Flower or Cream of Love, for it doth swim on the top of all offices and good turns of Love, and maketh the things we do, exceeding lovely; every where in Scripture required of us, Col. 3.12. Gal. 5.23. Jam. 3.17. &c. shewing it self in matter and manner of Speech, See Luther in Gal. 5, Rom. 14.19. Act. 7.26. Phil. 2.3. in respectiveness of our carriage, in gesture and reverence, and in some appropriate works of it. Thus Abraham towards the Angels, Gen. 18.3, 4, 5. and to the Children of Heth, cap. 23.7, 12. Paul to the Governour Felix, [Page 46] Act. 24.10. to Agrippa, cap. 26.2.25. preferring others above our selves, in all lowliness of mind, and esteem of them. And then it imports Merci­fulness in the Reason the Apostle gives here to back his Exhortation, Levit. 19.18. Mat. 18.32, 33. Col. 3.12, 13. Forgiving one another, &c. i.e. That which Christ hath done to you, you must do to others; Christ hath shewed mercy to you, therefore you must, &c. labour for the affection of Mercy, sympathizing with others, bearing their burthens; this is not to lay greater loads of re­proach, scandal, and accusation upon them.

[...]. notat eos qui ex imis visceribus, aut ex cor­de, plane, medullitus miserorum miserean­tur, eorum­que cala­mitatibus vehemen­tissime affi­ciantur. saith Illyr. in N. Test. Tender-hearted. Ad miserecordiam propensus, saith Piscator: ad intimam miserecordiam pronus, saith Beza: It is then, the yearning and sounding of the bowels in pity and compassion towards ano­ther, in a natural sympathy, and fellow-feeling of their state and condition; meltings of spirit, kind­ly affectioned from the heart, Rom. 12.10. See that ye fall not out by the way, saith Joseph to his rough spirited Brethren. Arctior est copula cordis quam corporis, saith one: This is clothed with the ornament of a meek and quiet spirit, to which Peter exhorts, 1 Pet. 3.4. and is always attended with those two excellent graces of Humility and Charity; you may find the one set out by the other in that full description, 1 Cor. 13.4, 5, 6, 7. Who­soever de­sires to view the Opinions of others? touching this blessed Scripture, may find them col­lected to his hand by Mr. Mayer, in his Commentary upon the place, Text 71. Charity suffereth long, and is kind, &c. which Bullinger thinks the Apostle here sets down in opposition to morosity and churlishness, that he might thereby meet with the Corinthians in their ill conditions; for they were at this time much out of Order in their Church, being full of prospe­rity, and numerous, whereby their minds were [Page 47] puffed up strangely, 1 Cor. 11. most irreconcileable to their offending Brethren, and yet abounding in Errors among the best of them, above any other Church of Christ, as whoso will give themselves to mark diligently this and the other Epistle of Paul to them, will easily discern.

‘But I must not enlarge here, nor would I have been guilty of this elsewhere, remembring I have yet the most material part of my work be­hind, did I not by sad experience daily observe how transient the bare naming of a Scripture is in the mind of most of us, especially if it hath been often read by us before, or run any thing contrary to the Byass of our Resolutions: 2 Pet. 1.12. And therefore the Apostle Peter thought it not im­pertinent to be always inculcating Truths of ab­solute concernment, upon the hearts of those elect strangers to whom he wrote; 1 Pet. 1.1, 2. they knew them, and were established in the present Truth. Wherein without application I have contented my self onely to hold the Mirrour before your eyes, each well enough knowing their own faces when they see them.’

Now to come a little home again, Are these the qualifications of Gods people? Alas! how contrary hereunto are some mens practises, that because the proceedings of such as manage the pub­lick affairs do cross their wills and designs in rela­tion to the settlement and government of this World, therefore they ought to be cross in all things, and to oppose them with their greatest might; yea, and although the matters be exceed­ing lawfull, good, and acceptable in themselves, yet in their hands they must be opposed, dispara­ged, and misconstrued: And although I probably foresee, that this kind of opposition will hazard [...]o imbroyl, and what in me lies, ruine the State, [Page 48] yet still I must oppose them: How consonant to the aforesaid Exhortations of the Apostles, the rules of Charity, or the least Christianity, let the sober judge. And I humbly beseech you, consider solemnly, what are the pernicious effects of look­ing back with a carnal discontentedness upon the Affairs which so much disturb our minds by the management of others, rather then of looking for­ward with uprightness and simplicity upon the good which we ought to do our selves; true Chri­stianity teaching, not to be overcome of evil, but to overcome evil with goodness. Rom. 12.21.

2 Herein truly we may see how deeply and deceit­fully the corruption of humane passions can insi­nuate themselves, under the apprehensions of great and glorious things, before we are aware of them, suffering our indulgencies of conceits and over­weening partialities to trample all under foot that bears not some analogie therewith.

3 And Thirdly, the danger of letting our spirits loose unto strife, which will soon observe no bounds either of modesty or discretion; but will be ready to quarrel with all persons and things that stand in our way, though as far out of the reach of our cognizance, as capacities. And thus, if we once come to be engaged as men, Note. with a design rather to oppose hatefully, then as Christians to endeavour to rectifie our selves, or others, loving­ly; we shall hardly ever suffer our selves to be dis­engaged again, because we do not know where to stop our course of opposition, in respect of new pro­vocations daily brought us by Tale-bearers, and fomented by more crafty heads then our own, ha­ving evaded once the thundring power of the Scri­ptures by some private interpretation, and for e­ver banished the least charitable opinion of any one that is contrary affected to our underta­kings.

Object. But you will be ready to object, That you have Precedents in Scripture to warrant reproof, and to witness against sin in any, yea in Kings: So did Elijah, Jeremiah, and the Saints of old.

Answ. Have you the same call thereto as Elijah or Je­remiah had? are you so qualified for it as they were? have you the same measure and infalli­bility of Spirit? Surely it is too manifest to the contrary.

2. They did not bespatter them to others, but being immediately sent of God, did humbly deli­ver their message to the person concerned, and were silent, expecting Gods issue.

3 'Tis one thing to deliver a message from the Lord, or (if you will) to bear your testimony against the Magistrate; and another thing to rise up calumniously and opprobriously in opposition to the Authority. In some cases (as the instan­ces brought) some especial persons may have a call from God for the one, but no Divine Com­mission, or Command for the other, but the con­trary, as the Apostle exhorts, 1 Tim. 2.1, 2. namely, that prayers, intercessions, supplications and giving of thanks be made for them; and ac­cordingly it was the practise of the primitive Saints in their Assemblies: Saith Tertullian, Apologet. c. 39. Oramus pro Imperatoribus, pro Ministris eorum, pro statu saeculi, pro rerum quiete, &c. Supplications are made for all in Authority, &c. that is, Persecu­ting Nero then ruled, saith Hie­rom. (saith one) craving pardon of God for them in case of their miscarria­ges; Intercessions, or Deprecations of those evils and judgements which we see cause to fear hang over them; Thanksgiving for peace, protection and li­berty we enjoy by and under them, v. 2.

We find Abraham praying for Abimelech King of Gerar; and that of old there were Decrees a­bout [Page 50] praying for Kings, as Ezr. 7.23. and what trouble ensued upon their ceasing to make publick prayers for their Kings, and such as were set in Authority over them, which were Heathen Ty­rants, Joseph. de Bel. Judai­co. l. 2. c. 17. Josephus doth declare.

I argue hence, 1. If it be our Duty to pray to live peaceably under our Governours, then surely it is our Duty to practise it. 2. If we ought to pray thus for evil Governours, then much more for the good, that they may be preserved still to be nursing Fathers to us: If for Heathens, then more especially for Christians, and for professing Christians, whom the Lord by so many signal testimonies hath owned, and wrought by such wonderfull deliverances, of which hereafter. 3. If I ought thus to pray for them, then surely I must do them all the good I can; for I take this to be a clear principle in Christianity, as an undeniable Argument against all opponents, That whosoever I am bound in duty to pray for, I ought in my utmost endeavours, by all good ways and means, to procure good unto: But I ought to pray for all in Authority, Ergo.

That is to say, I should make my paths straight towards them, giving them no cause of offence in any thing, behaving my self humbly and faithful­ly towards them, lest my profession of the Gospel be blamed.

I must apply my self in love towards them, do­ing my duty in my place and station, to my ut­most, for their peace and tranquillity. You have a notable place for this, Jer. 29.7. where the Pro­phet sending to the Jews then in captivity under Babylonish Tyranny, exhorts them, To seek the peace of the City, and pray unto the Lord for it; for in the peace thereof they should have peace. O! this is to be Christians indeed, Mat. 5.44. this [Page 51] would make Religion shine indeed before the world, far above all the fair shews, good words, and glorious pretences that can be made; for Hy­pocrites, like Pharaoh's Magicians, Exod. 7.12 can imitate those to the life: But this will make a Moses appear to be the true servant of the most High, maugre Men and Devils, as Exod. 8.12. These are the Saints fit indeed for the work of their genera­tion, and (however others may pretend above them) will bring most glory to God therein.

In a due consideration of which, I, as to my own Duty and Practise, thus positively con­clude;

1. That I ought carefully to watch my heart, that I do nothing through strife or vain glory, but in lowliness of mind, esteem others better then my self, without murmuring, without disputing. Phil. 2.3, 14.

2. That in the way of my lawfull Calling, if I must needs contend for truth and righteousness, yet even then to remember that I ought to be slow to speak, and slow to wrath, because the wrath of Man worketh not the righteousness of God. Note. Jam. 1.19.

3. That in telling the faults and errours of any absent party to others, under pretence of warning them to whom the relation is made of the evil and danger of that party, or to exasperate them against him, I conceive I am neither charitable, nor po­sitively edifying; not charitable, Note. because the dis­covery of the persons failing, to others, can pro­ceed from no love, for love covereth a multitude of faults; nor positively edifying to strangers that are made acquainted therewith, because nothing doth so edifie as the manifestation of truth and righteousness, which will and must needs be dark [Page 52] and uncertain therein; but the Apostle com­mands me to follow the things that make for peace, and wherewith one may edifie another. Rom. 14.19.

4. That in my laying open the faults and mis­carriages of any, either to themselves, or to others, otherwise then in order to the course that Christ hath appointed to rectifie the same, and with a charitable design to bring him that erreth from the errour of his way; I am altogether therein far more exorbitant and disorderly my self.

Now then, for me, upon what pretence soever, to make it my work to resist the Powers ordained of God over me, by calumniations, detractions, hard speeches (as Davids enemies did, and indeed Gods enemies, Psal. 140.1, 2, 3, 5. which I pray read) nay, to pray against them, that God would ruine them, instead of praying for them, and doing my duty as before laid down, is not onely to pull a curse and ruine upon my self, in­stead of hurting them, but withall to brand my self to posterity with infamy and impiety, as what greater can be?

Shall I need to add prohibitions? where the ve­ry thoughts of it would make a Satyre to blush in abhorrence! Read Eccles. 10.12. Curse not the King, In thy no not in thy Consci­ence thoughts, nor the One that hath above the Reve­nue of an­other, as in 1 Pet. 2.13. Rich in thy bed-chamber; for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. You shall find Paul upon this occasi­on, Act. 22.5. call to mind this Precept, Exod. 23.28.

Blessed be God! we can say of our present Go­vernour, that though men have not ceased to in­veigh, and unworthily to design against him, yet with Joseph his Bow abides in strength still, Gen. 49.23, 24. of whom it is said, The Archers sorely [Page 53] grieved him, shot at him, and hated him; yet the arms of his hands were made strong by the mighty God of Jacob. The Archers that sorely grieved him were his unkind Brethren, and the barbarous Egyptians, with such as falsly aspersed him be­cause they could not serve their ends upon him; all these shot sorely at him: They were not un­skilfull Archers neither, [...] sig. Arrow-Masters, i.e. skilfull Shooters. as the Original word manifests, they were cunning enough to hit the mark, and they shot at him as at their prey; but yet his Bowe abode in strength. When God in the midst of dangers makes a soul strong, that soul shall not onely face enemies and difficulties, but triumph over them. Those that are strong in grace seldome want courage or counsel, when they are at the worst. They always find their Hopes to be an Anchor at Sea, and their Faith a Shield upon Land; and therefore triumph against all opposi­tions in safety.

Object. 4 But you will say, We do not curse the Ruler, but reprove his Evils.

Answ. Truly, a third person, that is your indifferent hearer, can put no difference between your reproof (which you make all the Scriptures over to speak by one means or other) and down-right railing and reviling; whereof more in answer to the sixth Objection.

2 But say it is Reproof you mean thereby, you may erre as surely in the cause, Vide Bur­roughs I­renicum, Jer. 20.10. f. 167. c. 26. He that believes every thing that is reported, and reports every thing which he believes, will report that which should not be believed, and believe that which should not be re­ported. Mr. Venning. as in the manner of your reproving. You say you reprove the Evil in the Ruler, pray what Evil? why such as is in eve­ry [Page 54] mans mouth; in every busie-bodies mouth you mean, who love to have an Oar in every mans Boat but their Many of our divisi­ons and hard thoughts are fomented, either by such as want imployment, or by such as will not be well imployed at home. Iren. f. 292. own, which in the mean time leaks, and grows rotten for want of honest improvement.

I have read of a sort of people called the Lamiae, which having their Eyes to take out and in at pleasure, never put them in their heads but when they went abroad, and when they returned, put them up in a box again. You can make the ap­plication.

Like Gnats, which play up and down all day in the Sun, and at night sting the next face they light upon.It seems then the Evils you reprove at that di­stance in the Magistrate, you have by hear-say, and most of it from those Athenian News-mon­gers, Act. 17.21. who commonly love to make, as well as carry News, or at least more then it truly is, it seldome passing through prejudiced channels, without some fully or tincture of the conveyance, as our daily experience shews us.

3. But admit you reprove a real fault in the Magistrate, pray (as I said before) where is your call as a private Christian thereto? Did ever Christ or his Disciples teach Christians so to do? or did Christians in the primitive times practise any such thing? You have heard it cleared to the contrary. But you say you have an eminent Call thereto by impulse of Spirit. The Apostle bids you try the Spirits, 1 Joh. 4.1. The Spirit in your selves as well as in others. whether they are of God, or not; take heed, I pray you Brethren you dance not after the gingle of your own brains instead thereof: The Spirit of God teacheth otherwise, as you have heard, whose fruits are, meekness, long-suffering, gentleness, patience, &c. Gal. 5.22. But have all of you this inward Call? Truly, I fear, if we [Page 55] should enter upon the discussion of a true Call, we should all be found without it; but such is the disorder notwithstanding, that there is not a dis­contented person among you, though he never un­derstood what the duty of a Magistrate were, and much less his own, but hath some dirt to cast on his Robe.

4. And then you greatly erre in the manner of your reproof. For true Christian reproof is not to reproach behind the back, but humbly, and with a just Call, to do it to the person failing (as they did before instanced) or rather persisting in Evil. Elijah, &c.

You are then right Reprovers ( Prov. 25.12. Definition of right Reproof.) when being free of the sins your selves, and exem­plarily good and just, and having (as I say) a clear Call thereto, Reproofs are not ve­ry like to take, when in repro­ving we commit the Evil which we condemn, said Plato to Socra­tes. you do with an humble discreet heart, in unfeigned love to the person, premedi­tately, and tacitely admonish and counsel, ob­serving the disposition, time, place, and present frame of the person you reprove.

Now take this description solemnly into your consideration, and examine impartially your hearts thereby, (you that take so much liberty to vent your minds at randome against the present Power) and if you finde your selves meet and orderly therein, you have some ground on your side to like your practice; but if you do finde you do rather exceedingly sin in it, O! then, Breve sit quod turpiter audis; hear, and see, Juvenal. and do no more so presumptuously.

Object. 5 But you will again Object, To remain silent, and thus tamely subject to Powers, such as set up themselves, as you would perswade, were not ac­cording to Gods Ordinance to be obedient to Ma­gistracy, but sinfully to comply, countenance, [Page 56] and encourage in evil practises; and so involving our selves in their sins, we shall consequently par­take of their plagues?

Answ. If you had set up a Power after your minds, and with your free consents, the case would then have been otherwise, and to have then submitted and yielded all obedience imaginable would have been no sinfull compliance, but a just and lauda­ble Duty, though never so contrary to the Laws and appointments of the whole Nation beside, and he whom you had so set up had been no Usurper, though he had before endeavoured to his utmost, by himself, and confederates, to make his facti­on strong enough to attain that, which beside the colour of force, he had not the least right unto.

2. I answer Secondly, That if the Governour had been set up and established according to the judgment and humour of every man, then those Exhortations of the Apostles for obedience to Powers, were needless; for no man would be un­willing to obey a Magistrate of his own setting up, as I said before, and ruling according to our wills and pleasures.

3. It is but your Opinion that the Powers have set up themselves, they have solemnly made their Appeals unto God to the contrary, yea, and unto the principal of the State also, who have had the publick management of the Affairs of the Na­tion all along; His High­ness Speech at White-Hall to the Officers about De­cemb. 1656. calling them to witness, in the presence of most of the chief Commanders of the Army, and others, Whether the present Gover­nour did seek this Publick Charge wherein he is now invested, or whether it was not rather im­posed upon him by the frequent and earnest sollici­tations of those Patriots, and before, and after [Page 57] that, abetted, and petitioned thereto, not onely by the unanimous Address of the Armies of the three Nations, but of most of the good people of each County: As in his Highness several Speech­es to the Parliaments, Septemb. 4, and 12. 1654. &c. are evident.

4. But Fourthly, for you to conclude, That a thing in it self so good and laudable (as this of an humble and free closure with our duty) may accidentally tend to confirm some man in an evil course, that therefore I should be bound not to apply my self unto it, although I am clear that the practise in its own nature hath no tendency to such an effect, is neither agreeable to Godliness, nor Reason. For Example. If I should pray for the Magistrate, according to the Exhortation in Tim. afore-cited, I should thereby harden him in evil, is a strange conclusion; Paul was not of that minde at that time of that Exhortation, which was, as I have often said, when Nero that Usur­per reigned. Again, We find Moses praying for Pharaoh and his people, and yet no man can say, that he did thereby intend to harden them in their evil, that was accidental; and though Moses might know it would possibly fall out so, yet he did it no doubt with a sincere intention of good.

5. Lastly, You are exceeding carefull to shun par­taking with the Magistrate in Judgments, upon the surmize of his Usurpation; w ^ch you have no ground at all to fear in the discharge of your Duty: Why are you in the mean time so regardless of the plain Commands of God, as you have heard laid down, and so fearless of those heavy Judgements denoun­ced against the disobedient, as your practise gives evident cause to suspect? I say therefore, that this inference consists more with your wills, then the [Page 58] rules of Piety, or right Reason, which hath more sad effects then I have hope to convince you of, until you feel not onely the chastisement of the Magistrate as evil doers, but also Gods just dis­pleasure for contempt of his Ordinances, Rom. 13.2.

Object. 6 But, say you, What needs all this ado about O­bedience to Powers? We do not deny to give sub­mission to the worst of them: Do we not pay their impositions? And where with a good Conscience we cannot actively submit to them, have not they the command of our bodies at their pleasure?

Answ. I answer, Many of you do not pay your Taxes willingly, but as you are compelled thereto, al­though ye have Christs own command for it, Give unto Caesar the things that are Caesars, Mat. 22.21. and practise, cap. 17.27. of which hereaf­ter. Yet these Collections are not properly for the Magistrate, but for the maintenance of Peace, both by Sea and Land, Vide Peter Martyr in Rom. 13.6. and defence of you from such as would not give you this liberty ye now (though grudgingly) enjoy, and for the administration of Justice, and twenty emergent occasions, in re­lation to the weal of the Nations, which we pri­vate folks are ignorant of. And therefore Paul exhorts to pay Custome and Tribute, Rom. 13.6, 7. and not be a debtor in any thing, v. 8. but love, which must ever be paying to the Magistrate, and to others, with whom we can never quit scores while we get into Heaven together.

2. But you say, you give passive obedience: I could wish you would do as you say, with a Chri­stian minde, if you can do no more; for this would adorn your Profession, and put to silence the ig­norance of foolish men, to whom you give too much occasion to charge you (and others that [Page 59] little deserve the imputation with you) with con­tumacy, yea and rebellion, as inseparable from profession. You are submissive with your bodies when you publickly offend, because you have not power to resist; Our unru­ly deport­ments puts me into fear of our falling in­to like confusions as were in Junius time. See his Comment upon Psal. 122. where he most sadly pours out his soul in complaint thereof. Certe sunt oves Christi adhuc, sed &c. but are you so with your tongues the while, which you judge are without control? What then means those bitter invectives so fre­quent among you, uttered against the Authority over you? while a number of malignant and dis­contented persons are drawn together, yea and Je­suites too (though unperceived by you I believe) have their harbour in your bosomes, and secretest confederacies thereby; who wishing well neither to you, nor the peace and welfare of the Nation, carry on their own designs, and cry, Ah, ha! [...]. Naz. Orat. 14. We do not consider (saith he) how unsafe it is to put weapons into our enemies hands. Mat. 5 44. so would we have it, as a readier way to their rise again and wicked purposes, then ever their keenest swords and sh wits could hitherto procure them. Therefore look about you; and if you have not quite forsaken all consideration, consider, there is a great difference between patient submission, and violent opposition.

3. Consider again, Submission, though pas­sively, is ever accompanied with true Christian Charity, which draws you forth to love your Ene­mies, to do good to them that hate you, and pray for them that despitefully use you and persecute you; but you quarrel with your friends, and such as with long patience and forbearance towards you, seek by all fair means possible to do you good against evil.

Charity you know the Apostle tells us suffers long, 1 Cor. 13.4. Do you suffer long? or rather [Page 60] how long are you suffered, to admiration? you rather herein teach the Magistrate a passive sub­mission. Truly the great indulgence I have ob­served in him towards you, notwithstanding your very strange deportment towards him, without any end or measure, makes me often call to mind the like practise of those worthy Emperours Theodosius, Willet on Exod. 22. Q. 51. Honorius, and Arcadius, whom Galesius upon Exod. 22.28. brings in thus saying of those that speak evil of them; Si ex levitate, contemnendum; si ex insania, miseratione dignum; si ab injuria, re­mittendum; If it come from lightness of spirit, it is to be contemned; Compare Prov. 10.20. with Psal. 64.8. Didicit ille maledicere, & ego con­temnere, saith he in Tacitus. 2 Sam. 16.17.18. if from madness, 'tis worthy of pitty; if from injury, it is to be forgiven. Tully confirms the same of one of these Caesars, Nihil oblivisci solet, nisi injurias; That he forgot no­thing but injuries. Indeed, Conscia mens recti famae mendacia ridet; If all's quiet within, the noise without is little considerable.

Charity is kind: ['tis the same word that ye had in Ephes. 4.] Are you kind? Is this your kindness to your friend, to take part against him in your words and counsels?

Charity envieth not: View your words and gestures against Authority, do you not envy at their prosperity?

Charity vaunteth not it self: the Greek word is here very significant. [...], Chrysost. Nihil temere, & inconsi­derate, & praecipitanter agit cum proximo. We use to say, a vaunting boasting man is the most rash and inconsiderate of any; curiose scrutari res ali­enas, saith Theoderet, will undertake to judge and censure of any person or thing, Non gar­rit, non tu­multuatur, non agit perperam, non est fucata, non est procax, &c. saith Sy­rus, Beza, Clemens, Erasmus, &c. loves to be prying into other mens concernments; the most empty [Page 61] vessels sound loudest, Vasa quo magis con­tinent mi­nus eo so­nant. Se­neca. so these puffed up things like a Drum are ever inciting to discord, search your hearts herein.

Again, Charity seeketh not her own: Not her own preheminence, honour, or reputation; but prefers anothers good before her own. 1 Cor. 10.24. Examine your selves seriously whether you desire to do this or not, nay do you not rather covet what is anothers? say ingeniously, do you not think your selves more fit to govern then he that now doth? and is not all your endeavours to get him down, that you may set up your selves? at least one of your selves.

Charity is not easily provoked, falls not into sharp fits of Choler (as they Act. 15.39.) so as to seem in a phrensie thereby; thinketh no evil, doth not suspitiously turn all into the worst sense; rejoyceth not in iniquity, is not glad to see ano­ther commit sin, or hear he hath failed, that he may disgrace him thereby; but rejoyceth in, or with the truth: Therefore saith a grave man, D. Sclater. Nulla est inter malo [...] charitas, sed conjuratio poti­us. It is not charity but conspiracy that is found in wicked men. Beareth all things: [...], metaphora a tignis, (saith Pa­raeus, a La­pide, and others.) And here­in it may be said of our Gover­nor, Magi­stratus in­dicat vi­rum. Covereth faults with her large Mantle, swalloweth down whole many Pills of discontent, that would other­wise prove very bitter in the chewing. Or thus: Beareth all things, that is, supports a State (not­withstanding all contrary and cross events) by magnanimity of spirit, as the Master beam of an house, doth uphold the stress of the whole Fabrick; believing all things, hoping all things, viz. the best; enduring all things, &c. I am most unwil­ling, the Lord Jesus knows, to discover your na­kedness; the Lord help us to try our selves im­partially by this straight and unerring Rule! and yet truly I will declare my perswasion in this one [Page 62] word, That such a spirit as shall be guilty of this uncharitableness, shall never be honoured with a discovery of Truth and Righteousness above their Brethren, (let them pretend to what they will) but when the Lord calls in the cool of the day, Guilty A­dam allu­ded to, Gen. 3.8, 9, 10. shall rather hide themselves, having not onely been guilty of betraying their liberty, and Christian reputation to the world, but lost their pure and innocent Robe of Love, and lie naked to the scorn of all men.

Object. 7 Holding up the Sword in the maintenance of the present wicked and oppressive Power, is equal­ly to be reproved and censured with the chief Actor therein: Thus Jehosaphat was reproved and pu­nished for helping Ahab, 2 Chron. 19.2. and there­fore such are not to be suffered in a Gospel Society, because abettors and maintainers of the Evil, Per­secution, and Oppressions, and thereby sadning the hearts of the Saints whom the Lord would not have sadned, and upon wilfull persisting, to be withdrawn from, &c.

Answ. In regard this piece of Cannon is more directly levelled against my self, then against the present Authority, therefore to enter upon the defence, were to make a palpable digression, and to discourse in my own vindication instead of the Magistrate. And forasmuch as I have good reason to esteem my self sufficiently secured from this shot, if I be ad­mitted to stand under the least tip of this Bulwark which the Lord hath made in defence of his Ordi­nance & Anointed; because indeed there is no part thereof that stands good for the defence of the one, but consequently clears the other: As if the Pow­er be lawfull, and the Impowered justified, their defence is likewise justified; I might desire my Op­ponents [Page 63] to take this whole discourse in answer, or else crave their patience until we come to the Fourth Argument ensuing, and so proceed to that which more relates to our present underta­king: But yet, lest this may seem to them an evasion,

1. I answer; That I must, until I see further cause to the contrary, as confidently deny the im­putation upon the present Governour as so asper­sed, and therefore no such cause of offence justly given by submitting to him, or serving under him, as is pretended, whereby the spirits of any sober minded Christians that walk in the fear and truth of the Lord, should be grieved.

2. But neither the instance propounded, nor any the like, will reach the case in hand. For Je­hosaphat was not under Ahabs subjection or juris­diction, and therefore his assisting of him was a meer voluntary act of his will, without any such obligation engaging him, as the Liberty of Gods people, Civil Right in our Estates, general Peace of the Nation, &c. did call us forth unto, under this present Authority, (and still doth) through the blessing of God, upon whose Conduct we now enjoy the same; and therefore far otherwise enga­ged to assist and serve the present Authority, then Jehosaphat was to Ahab, who was warned by Mi­caiah the Prophet to the contrary. 1 Kin. 22.19.

Object. 8 The truth is, there are but few faithfull-ones to be found at this day, such as will not bow the knee to Baal, nor to that Golden Image which Ne­buchadnezzar hath set up; the stream of self-ends, popular applause, and worldly advancements, car­rying back most treacherously from the interest of the Lord Jesus, multitudes of pretending Christi­ans of this Age.

Answ. The truth rather is, there are too many self-conceited, peevish, scandalous Professors at this day; who make Religion but a meer stalking-horse for the carrying on of their own wills, of whom it were much better there were fewer, then that God should be so much dishonoured by them, and the Gospel and Religion so much suffer: Or, at least, (if it were so the will of God) that the un-Christian fury and disdain were abated, or some Christian way prevented, of such, as while they are beating their fellow-servants with the false accusations and contumelies of self-ends, worldly byasses, and turning the back upon the interest of Christ, for no other cause, but that they dare not but yield obedience to the Magistrate, and live quietly and peaceably under him, for conscience sake, because the Lord expresly commands it, are more really guilty themselves of those impu­tations.

2. You say there are few that bow not the knee to Baal, viz. that are not corrupted by the Court, as I suppose you mean. Surely obedience to Au­thority doth not lessen the number, but rather in­crease them, demonstrates more Courtiers rather to the King of Kings, whom we do chiefly eye in our obedience to his Substitutes on Earth, and whose orderly walking herein putting a greater lustre upon Religion, Tit. 2.6, 7, 8. will attract more eyes in love to em­brace it.

Indeed if the word be considered in a strict sense, A double diminu­tive in the Original, [...]. according to Luke 12.32. Gods flock is but a little, very little flock; and doubtless as much of you to be laid to heart, as of us all, how few shall enter with the Lord into his Joys, not onely of such as shall fall by connivance and flattery at Court, in your sense, but of such as have Lamps, yea, once, burning, shining Lamps, (for it is [Page 65] said, Mat. 25.8. their Lamps were gone out, which implies they were once in) and are called Vir­gins, viz. such as judged themselves undefiled of the world, (free enough from Court taints, for they defie to come near it) and that wait for Christs coming, and do prophesie in his name, eat, and drink in his presence, viz. partake of the Ordinance of the Lords Supper in the most Gos­pel societies, and manner, and pretend to be alto­gether devoted unto the service of Christ, and for the exaltation of his Kingdome, nevertheless at his coming, Christ knew them not! Read I pray once again seriously (however you think you are so well acquainted with) those sad words, Amos 5.13, 14, 18, &c. compared with Luke 13.24, 25, 26, 27. Mat. 18, &c. And the Lord help us all in this our day, to know the things that be­long unto our peace! as Christ with tears said, unto Jerusalem, Luke 19.42, 43. which he did foresee by their intolerable pride, envy, and divi­sions would be miserably ruined, which after came to pass, as ye may sadly read in Josephus, De bello Judaico, lib. 6, & 7.

3. There is but a few in your opinion that will not bow the knee to Baal, nor to the golden I­mage that Nebuchadnezzar hath set up, so thought Elijah, 1 Kin. 19.10. I onely am left alone; but he was deceived, v. 18. it may be so are you, we have not found you so infallible hitherto, as to believe your bare say so: There was a Shadrach, Meshach, and Abednego, and it may be there was many more, that would not bow the knee to the unjust Edicts of that Caldean Monarch, but rather Christian-like bow their bodies to the fire; for Daniel (the man greatly beloved of the Lord) is not mentioned, who no doubt did not bow nei­ther, and why not many more faithfull ones with [Page 66] him also? whom the Holy Ghost with other imma­terial things, doth not think fit to mention among the Truths more necessary, as it is said of Christs doings, Joh. 21.25. all which to insert would be too voluminous for the continent of the whole world. There be hundreds in these Nations, that are the precious ones of the Lord, Heavens secret­ly imploring Saints, though not allowed of in the Kalender of many Judgements, and yet notwith­standing England really fares the better for. See 1 Chro. 12.32.

But admit there were no more then the few your selves, it will yet be a task too hard for you to prove, blessed be God, that the present Gover­nour is a Nebuchadnezzar, as you allude to; and therefore to yield you that he sets up any Golden Image, to try the Consciences of his tender heart­ed Servants by, or tempt them with the Gold thereof, from the sincere following of Christ, is so eminently contrary to his Gospel Principles and practice, that it would be to bow rather to the Idol of your uncharitable imaginations: The not ready belief of which is the very ground of your displeasure towards us, and nothing else.

The most carried away by the stream of worldly advancements, Riches, &c.

4. I will not go about to justifie the ends of all that have stood by this Power. It may be, as A­lexander said of his two Courtiers, professing so much love to him, That the one loved the King, and the other Alexander; so there may be some that are more for his Highness, then the righteous Cause he manageth; they are better able, know­ing their own Consciences, to vindicate them­selves; yet I can say for some of them that are rich and honourable, that without doubt they do enjoy it with honest hearts, having by Gods blessing upon their just aims and endeavours, attained to [Page 67] what they now are and have: And no question many more can with clear Consciences out-face their detractors in a full defence, whose rise and actions have not lain within my notice. But this I do verily believe, that the Person in Authority never was a means to prefer any (in these trou­bles) that went about to manage their own personal advantages abstractively from the publick good, as near as he could discern them. But I may say herein, Non persuadebis, etiam si persua­seris.

I am sure I can speak for one, that having faith­fully adhered to the Authority from the beginning, with utmost hazard of life and fortune, hath been so far from possessing great things, that he hath ra­ther declined. And although his Estate impair­ed by so many years losses and sufferings hath cal­led aloud by all lawfull ways and means for the bet­ter provision of himself and family (1 Tim. 5.8.) yet he hath refused to be more or greater then what he now meanly is, (as is eminently well known) partly to take away any occasion of such aspersion, from the mouthes of such, who, sutable to their pretensions, should be found rather rejoycing in the prosperity of his people; but chiefly (being conscious to his own weak heart above he believes many others) fearing to turn them to snares and temptations, and so divert him from the pure ho­nour of God, and that sincere discharge of duty to the Magistrate, and to the Nation, that God and Man justly expect from every honest under­taker.

But it is said (I would to God it never could be said of Professors) that it is an Epidemical Disease among men of this All-Ruling Age, Diogenes apud La­ertium. l. 6. as Diogenes of the sullen Grammarians of his time, that they were better acquainted with the Evils of [Page 68] Ulysses, then with their own. O Saints! labour I beseech you to free your selves of this imputati­on; let your Humility and Love bear your ra­ther in the hearts of men; and when you go about to pull out the moat out of your Brothers eye, be sure keep your hands clean, and remember 'tis Christs precept, Mat. 7.5. first to pluck out the beam out of your own.

Object. 9 But (say these) Is it not well known, that the Person in Authority is a slighter of the Spirit, and an Oppressor and Persecutor of Gods Peo­ple, Fortiter calumni­are, aliquid haerebit. having turned his back upon his former Pro­fession, and taken part with the World in its Pomps and Vanities?

Anſw. It is a stout accusation, I confess: When I first heard it, my thoughts presently turned to that ironical Objection by the Pharisees against Christ himself, Joh. 8.48. Say we not well, thou art a Samaritan, and hast a Devil? Truly, I may return to you, as our Saviour to his revengefull Disciples, Luke 9.55. Surely, ye know not what Spirit ye are of.

I confess, it is of all things the most irksome to me, to praise any man that may possibly hear of it again, or to do any thing that may have the least suspicion of flattery in it: Besides, to speak of Great Persons in a just measure, is a hard mat­ter; and though one do, yet he shall seldome get the truth firmly believed, the favourable hearer, and he that knows what was done, will perhaps think what is written, short of what he would have it, and what it was; and he that is ignorant, or prejudiced, will find somewhat on the other side which he will think too much extolled, especially if he hear ought above the pitch of his own nature; for to hear another man praised, finds patience [Page 69] so long onely, as each man likes it, or as each man shall think he could himself have done some­what of that he hears; and if one exceed in their due praises, the hearer through envy presently thinks it false. Nevertheless, having this clear call, I shall adventure, censure who will, to say some of that truth, by way of just Vindication of the Power thus unchristianly aspersed, which is so plentifully known to me.

1. I must needs tell you, that it is a very great evil to raise false reports, Exod. 23.1, 2, 3. and rashly (as I have shewed) to credit them, as much a weakness; and truly I find it very natural, to have an ear ready for such as whisper out what makes to the prejudice or defamation of such as we dislike, and altogether deafned to whatsoever runs not with the current of our partial humours, by which means we become so sadly deluded at this day, The Ob­jection. as this strange piece of confidence manifest­eth; wherein we have not the Justice of Heathens, of one of whom it is recorded, that sitting in Judgement, he would ever stop one of his ears, to hear the contrary party withal; for he that con­demns a man till he hear him, doth unjustly, though there may be just cause to condemn him: One tale is good while another is told.

2. Some men indeed bring him things in the name of the Spirit, that he judges weak and foo­lish phantasies, Molliter, in epte. rather the vapours of a distempered brain, as some distracted persons that I have seen come to him, and some deluded poor souls, di­sturbing his more important affairs, and deviating his thoughts, almost tired out about the good and for the weal of the Nations: these sometimes it may be he may slight, sometimes chide for their impertinencies, yet most times, if he had any lei­sure, most patiently hear while they had a humour [Page 70] to vent; but they going away displeased, that their Castles which they had built him, De lana Caprina. or others, in the Air, were no more regarded, they say he slights the Spirit, but doth any reasonable per­son think so?

3. I dare confidently say, No man ever yet heard him speak against the perswasion of any Par­ty, how far different soever from his own Judge­ment; but on the contrary, he hath ever had the repute, even by his worst Enemies, for a general lover and countenancer of all honest men, of whom I know not that man this day alive, that I can so truly say it as of him. It may be he may blame the person of some Professour for walking scandalously, or contrary to his Profession, as he hath had many times too much cause to do, but to charge the Judgement therewith, he hath been eminently most tender. And I can truly say further in his behalf herein, as it was the ho­nour of Vespasian, that he was more ready to conceal the vices of his friends then their vertues; so I have often known him to conceal, and that with no ordinary care, the several scandals, and other imprudencies of Professours acting foolishly against him and the peace of the State, when he hath been tempted thereby to whip them with their own rod, and to suffer their own reproach to light on their own heads.

And as to the imprisonment, persecution, or oppression of the people of God; I think those that say it, do scarce believe it themselves: He hath been a Sanctuary to all that walk orderly of any Opinion, as the ingenious of all parties do ac­knowledge. But of this, after.

Indeed some that I have cause to believe well of, have been yet so peevishly imprudent, as to make their own Mittimus, and in a rash dissatisfaction [Page 71] (even with those friends that have been their chief­est encouragers) have turned the Key upon their own Liberties, because they could not byass his publick care and affection, which ever stood equal­ly poized to all. There are others like froward Children too much indulged of their Parents, can­not be pleased with any thing, because they are so much pleased and born with in every thing; and while by the ratling of their Chains they find Musick to some people, they complain seemingly against them, while (alas) they like well to have them. Many will be popular by restraint, rather then die unregarded. But I delight not to help forward the afflictions of any, nor to unvail the nakedness of such whom I trust Christ hath cast his Mantle of Love over, but rather bear their burthens, according to the Apostles Exhortation, Gal. 6.2. and practise, 2 Cor. 11.29. and therefore shall pray for them, that God would mercifully give them more meek and humble spirits, prudent hearts, a sober and impartial understanding of their duty, and of things which they now concern themselves in, and release them, when they may come forth most to the honour of his Name, and their own thus laudable improvement! To the rest of the Obiection, see further in the next Argument.

Object. 10 But it will be further objected, You are much for obedience, why did you not use the same Ar­guments to your self, when you did fight against the late King.

I am indeed for obedience to all the Lords commands that he hath made known to me in his blessed Word: And I would fain bring a little ho­nour to God (through his assistance) in my due obedience to the Civil Authority he hath placed [Page 72] over me, and perswade others also so to do (if it be the Lords will to make me his happy instru­ment) that the mouthes of wicked men might be stopped (as I have said) that are too much open­ed against Religion, by our disorderly practise, which was the main incitement to this publick undertaking. But to the Objection,

Answ. I answer: That the case is exceeding different; for was not the late King an apparent Enemy to many of the Faithfull of the Land? Is it not no­toriously known that he took part with Papists and Atheists? and did what he could, by open force and secret practises, Witness their ba­nishment into far Countries, and imprisonment and silencing of such as staid it out. to ruine and destroy Profession and Professours out of the Land, and to introduce Ceremonies, and encourage a looser sort of Ministry in the room.

2. Was it not apparent, that he intended to take away the Liberty of the People of the Nation, Note. the common Birth-right of every English man? by imposing what he pleased, See May­er Com­ment. on Rom. 13. Text 34. f. 128, 129. not onely upon their Consciences, but Estates and Persons also; and all this by his own Arbitrary Will, without any consent of There­fore the Apostle saith, Be subject to the Higher Powers, not Pow­er. Rom. 13.1. Parliament, or necessary constraint by War, &c. And that he might Tyrannize without control, and make us absolute Bond­slaves, I shall confirm by this passage.

‘When the Earl of Essex marched into Corn­wal, in the year 1644. to subdue those parts to the obedience of the Parliament, some Officers [Page 73] of his Army ventring too near the Kings quar­ters to visit the Lady Moon, were surprized by a party of the Kings Forces, and among the rest that thus went to visit, D' Albere (an an­cient Low Countrey Souldier, Quarter-master General to Essex) was one, and the onely one of those Officers that escaped taking, which he did by counterfeiting himself the Ladies Butler, having had some little time before to fit himself in such a disguise. Whereupon I well remember it was exprest by eminent persons of the Army, and after became the talk of all, That it was well D' Albier had so escaped the Kings fingers, for he would have been surely hanged (notwith­standing the Law of Arms) for that he had re­ceived a great sum of money privately of the King, and had not onely run away therewith, but betrayed the Kings Counsels: Which was explained thus, That something before the breaking forth of these troubles, the King, that he might levy money, and do his pleasure on his Subjects, had resolved to raise a flying Army of Horse and Dragoons, to remain in this Na­tion, to execute his Commands, and compel the refractory, and had chosen this experienced Souldier D' Albier to command them, and had already in order thereto delivered him a compe­tent sum to effect it. But the Wars coming on before it could be done, D' Albere, to keep the Money he had received, takes Command in the Parliaments Army. But after, while the King was in restraint, that he might (as he thought) the better gain a pardon, revolts with the Earl of Holland in the last insurrection, and lost his life in the same.’

3. Did not (not onely some few, but) the generality of Gods people engage against this ex­orbitant [Page 74] Crew, and go forth as one man to the help of the Lord against the Mighty?

4. But Fourthly, and chiefly, 'Tis eminently known, and hath been often asserted upon undeni­able grounds, Note. That we had the Authority of Par­liament for what we did, which was the Grand Authority of the Nation, not onely by a free and legal Choice of all the Nation, as the true Repre­sentatives thereof; but also by a special Act of E­stablishment by the King himself, to sit at their own pleasure, without other dependance; where­by the whole Power that could be in any wise pre­tended to by the King, was devolved upon them: Which Supreme Authority sufficiently cleared and warranted our undertakings, that in so assist­ing the Legislative Power of the Nation, we did not fight against, but for the Chief Authority. But this being sufficient to remove the stumbling block out of the way of our present business, I shall rather refer the further inquiring Reader, to those passages in Mr. Burroughs to this purpose, in his Christian Contentment, fol. 304. and 308. to the Parliaments Declarations and Remonstrances, Anno 1643. and so forward; as also to those Books extant in Defence hereof, and particularly, that since come forth, intituled, A true state of the Case, &c. then swell my Book with a large Digression.

5. Lastly, The righteous Lord did according­ly decide the Controversie, appearing very glo­riously in behalf of his servants, and did by many signal Providences and gracious Deliverances as­sert, and maintain our righteous cause, crowning the Faith and Prayers of his imploring ones, with eminent success and victory, which we have great cause to remember with all humble thankfulness, shewing it forth in a pious and peaceable conver­sation [Page 75] under him whom God hath so eminently used, as his principal Instrument for the accom­plishment thereof: Which is my third Argument for Submission to present Authority, viz.

Argument 3 That I shall otherwise render my self exceeding unthankfull to, and very unmindfull of, the Lords wonderfull actings and workings for us, and our Nation: And to our present Governour, whom he hath made so eminently instrumental therein.

What great and wonderfull things the Lord hath wrought for these fourteen or fifteen years among us, who is such a stranger in our Israel as not to know? the sound whereof hath reached all the adjacent parts of the world; how God hath put down the Mighty from their Seat, and ex­alted the Humble and Low; how he hath stain­ed the pride of all flesh, and brought into con­tempt the Honourable of the Earth, to binde Kings in Chains, and Nobles in Fetters of Iron, hath been the honour of his English Saints, one Success, as so many billows of mercies, following in the heels of another, until the flesh of Captains and mighty men were given to the fowls of the Air, and to the fish in the Sea: Yea, the great Whore, in her Deputies and Agents, sitting as Queen of Consciences in this Island, decked in superstitious trinkets, and drunk with the bloud of the Saints, in the height of pride, when she pro­mised to her self all felicity, is taken with her false Prophets, which deceived them which received her Mark in their Foreheads and Hands, and that bowed down before her Images; while the rem­nant the Lord hath brought into subjection, ex­alting his Mountain upon the top of their Moun­tains; [Page 76] so that his poor despised ones, that were before as it were wandring in sheep-skins and goat-skins, hidden in Dens and Caves of the Earth, not suffered to have a being, as the troublers, nay abjects of the World, banished into far Countreys among the Heathen, afflicted, imprisoned, tor­mented, put to death, seeking out private places and corners to worship God in, from the molesta­tion of their wicked Enemies, who in all places were breathing out threatnings and slaughters a­gainst them, sending out their Paritors and Pur­sivants with Letters to their Surrogates and Offi­cials, that if they found any of this way, whether men or women, they should either punish them in their own Courts, or bring them bound to the Metropolis, where the great Beast sat as Lord over the Consciences of men.

Insomuch as truly, when the Lord had brought back again the Captivity of Zion, we were like Men in a Dream: Now, O! blessed now, he hath swal­lowed up Death in Victory, he hath wiped tears from our faces, yea, the rebuke of his people he hath in a great measure taken away (according to his promise Isa. 25.8.) that we may in the face of the world say, Come and let us go to the House of the Lord. Now the doors of the Sanctuary are open, and the Lords People may serve him freely in a Gospel way, and there is none to make them afraid. In Psa. 88. Concion. 2. And as Augustine said of his time, Modo nemo insultat Christianis, aut si insultat, non pub­lice insultat; sic loquitur mala, ut plus timeat au­diri, quam velit credi: Now no man insulteth against Professours, or if he insult, he insulteth not publickly; so that he is more afraid to be heard, than willing to be believed, &c. That Christians may walk as strictly and sincerely with God as the Lord shall enable them; and the more [Page 77] the power of God is seen in their orderly conver­sations, the more cherished and esteemed.

And now what shall I say? Psa. 107.8. O that men would therefore praise the Lord for his goodness, and for his wonderfull works to (us) Children of Men. O give thanks unto the Lord (ye English Saints) for he is good; for his mercy endureth for ever. Psal. 136.1. To him who alone doth great wonders; for his mercy endureth for ever. 4. Who remembred us in our low estate; for his mercy endureth for ever. 23. And hath redeemed us from our Enemies; 24. for his mercy endureth for ever. 26. O give thanks unto the God of heaven; for his mercy endureth for ever.

And that the Lord hath eminently used the Per­son in present Authority, as his Moses, his Jo­shua, his principal Conductor I may say (though we have had others in their parts) to lead his people into Canaan, who will be so maliciously dis­ingenious as not to acknowledge it? May I beg your patience a little to look back upon his former deportments, and consider how the Lord hath framed him for this great work. Was not always his heart knit to the interest of Gods people? How industrious was he, in the beginning of our troubles, to get an honest Regiment, even then when the power of Godliness was almost a Crime in the Army, (such an earthly and scan­dalous rabble by the wisdome and providence of God, who rules all things to his own purposes, Revel. 12.16. was then gotten together to help the Church?) how did he punish Drunkenness and Prophane­ness in the Souldiers under his Command, that he was a wonder to the wicked of the Army, and an ensample and encouragement to the good? And afterwards in his place and station, was he not a principal Instrument in the modellizing of an honest Army under the Lord Fairfax, at least in [Page 78] the placing in of honest Officers? how did he in­vite and encourage Gods people from the several Churches of the Nation to come in, and counte­nance and stand by them upon all occasions when they are in, against the proudest of their opposers? How did he make the profane tremble at his pre­sence, and cashiere themselves in apprehension of their own guilt and deserts? I remember well his very name to me was a dread, while I under the captivation of Satan endeavoured to keep my idle courses together with my Commission. And how did he encourage meetings for Prayer, and mutual edifying in the most holy Faith? and all this to honest men, as honest men without exception: Let them that had the honour to serve the Lord and their Countrey in the year 1645. witness the truth with me. And is not he at this day a protection to us all? doth he not preserve us from our selfish zeal against one another? hath he not the same tenderness to all Saints as ever? It is said of Cato, that no man saw him changed, though he lived in a time when the Common weal was so often changed, he was the same in every condition, though he run through varieties of conditions: And he that saith otherwise of our Governour, (though they may have the confidence to object it) can never prove it; he of all men now living, that so eminently have had to do with all overtures as he hath had, is said (by such as have all along had the nearest acquaintance with his judgement and practise) to succeed that excellent Queen, as in her other Vertues, so in desert of that most Christian Motto, (semper idem) to be al­ways the same.

Brethren, I beseech you bear with me a little, since you have taken so much freedome on the con­trary; seriously, for my part, I cannot see any [Page 79] thing that is praise-worthy in you, that is not so in him. Have you the gift of Gods Spirit? It is a say­ing, That they that stand in slippery places (as all in high places do) had need be much on their knees, and then they are in no great dan­ger of fal­ling, at least of fal­ling dan­gerously. If this be truth, then the present Governor persisting in accusto­med duties is happy, maugre all his Ene­mies. Rom. 12.12. hear him in the Duties of Gods Worship and Service, and judge your selves. Are you frequent in the exercise of your gifts and graces, having leisure enough? so is he amidst the multiplicity of di­stracting affairs. Do you appeal to God in the integrity of your hearts, as to your profession, and aims? hear his earnest and solemn appeals like­wise; and the Lord answer you both, not accord­ing to the righteousness of the best of you, but according to his infinite love and mercy. Have you love to your own fellow-members? why, be­hold him more Christian-like flowing in bowels of love and care of all Saints as Saints, yea, in in pity and admirable patience towards you, for­bearing to revenge injuries upon you, and retort your own unkinde dealings, bearing with your imprudencies, and stopping his ears at the re­port of your disorders: Which puts me in mind of what I have read of Augustus the Emperour, That when the Senate informed him of what some had said of him, Tush, said he, Non tantum ha­bemus otii; We are not at leisure to listen to every slander that is raised against us. So, bad reports (like the mis-haps of Job seldome freeing his Threshold in these latter times) of the sad and unchristian invectives, because they come from such as call themselves good men, are slighted away by him; ever being (as 'tis said of Severus another Emperour) more carefull of what is to be done by him, then of what is said of him. Let me ask you, Would you demean your selves so towards such as should so bitterly oppose you, were you in his place and power? Truly, I fear you would not. Let me offer you Chrysostomes Lesson for your edification herein, who in an Ho­mily [Page 80] upon those words, Chrysost. 13 Hom. ad pop. Anti­och. Mat. 7.12. thus descants. ‘ Those things ye would have others do to you, do ye to them: q. d. There needs not many words, let thine own Will be thy Law; would you receive benefits? bestow benefits; would you have mercy? be mercifull; would you be com­mended? commend others; would you be be­loved? then love. Be you the Judge your self, be you the Lawgiver of your own life. That which you hate, do not to another. Cannot you endure reproach? do not you reproach others: Cannot you endure to have others envy you? do not you envy others. &c.’

But to return. These wonders of the Lords mercies were neither done in a corner, nor out of memory: For as Moses said to the Children of Israel, Deut. 11.2. so may I say to you; I speak not with your Children, which have not known, and which have not seen the chastisement of the Lord your God, his greatness, his mighty hand, and his stretched out arm: 3 and his miracles, and his acts which he hath wrought for you, &c. 7. But your eyes have seen them, &c. Deut. 5.3. Therefore are you bound in a more especial manner to return love, obedience, and thankful­ness to him for the same (as it follows in the Chapter) because you are not onely Eye-witnesses, but living Monuments of his mercy, Engl. An­not. in lo­cum. Psal. 148.13, 14. (your fathers being cut off for their murmuring) Oh! let not your teeth be set on edge with your fathers sowre grapes, but offer him a willing sacrifice of praise and due acknowledgement, as I doubt not many a serious heart doth at this day, who have all these mercies fairly written on their hearts in an inde­lible character, and send up many a secret return to God for them, and do not cease to pray, that the Lord will mercifully incline the heart of our [Page 81] conquering Governour, as an instrument in his place, to be conquered by the perfect way of his blessed Rule, and therein by the Law of Love still, and make him still as singular for moderation and tenderness, as his success hath proclaimed him famous for Valour. And as it is our duty to wish and desire this for him, so we are bound to give thanks to the Almighty Lord for his great mercy in so ordering his heart for the time past, and giving hopes for the future, that our Liberty (if we use it not as an occasion to the flesh) may be still preserved by him; and that we, and all that desire to live a quiet and peaceable life in all God­liness and Honesty under him, may be encouraged, protected, and countenanced, and so by the special direction of God in his pious choice, under others, until he please to come, whose right it is to Go­vern, and take the Diadem, as in order thereunto he hath promised, Ezek. 21.27. who when he comes, will chain up Satan, burn up our dross, and make us free indeed. And therefore, O my discontented Friends, you that have nor one good thought for the Power that God hath placed over you, in the midst of this great Liberty and Peace which you now enjoy under it, and could not, a few years since, so much as hope it: Deut. 8. Be­ware, lest while you thus quarrel with your mer­cies, you forget not also the Lord your God that hath done these great things for you. Truly, Isa. 1.3, 4. Many fa­vors which God be­stows up­on us, ra­vel out for want of hemming by thankfulness; for though Prayer purchaseth Blessings, giving Praise doth keep the quiet possession of them. Fuller. I am afraid to think how soon we can forget the Lords goodness, deliverances, gracious dealings, to­wards us; ah! how quickly are they put behinde our backs, slighting them, lessening them, or at [Page 82] least in such hands, even while they are yet as it were between our teeth, expecting new, even while we are exceedingly on the score to God for the old. How Jesurun like do the rich mercies of our dear Lord wantonize rather then humble, Deut. 32.15. while rage in the unlimited reyns of our wills disturbs the heads and hearts of our Neighbours! O! how froward and peevish are we with Gods blessed, all­wise dispensations: if God will not go our way, or our pace, act as we dare, even in our pitifull, dark, narrow conjectures, chalk out the truth, how angry are we presently with second Causes, as the main obstruction!

O! will ye live and die in base ingratitude to God and Man! Once, give unto Caesar the things that are Caesars, and unto God the things that are Gods; due acknowledgements to both. The Jews have a saying, That the World stands upon three things; the Law, Holy Worship, and Re­tribution; and if these things fall, the World will fall. If the murmuring ungratefull Jews shall exceed Christians, nay if herein they shall turn Christians, who should be ever humble and thankfull, and the Christians turn Jews, stiff-necked, and murmurers; we may say, either the World is falling, or turning up-side-down. It is said, Judg. 2.7. That the people served the Lord (in all due acknowledgements, and fear) not onely all the days of Joshua, but (also) all the days of the Elders that out-lived Joshua, who had seen all the great works of the Lord that he did for Israel. But alas! we forsake our own mercies, ( Jonah 2.8) even while we enjoy them; are we not then worse then Jews? So much dishonour­ing the God of our mercies, and weakning, what in us lies, his faithfull Instrument, that formerly did so freely venter life and limb, and what was [Page 83] dearest to him, to purchase this your liberty; and now with no less toyl, and endless care, hath un­dergone the frowns and censures of all men, to purchase and preserve your freedomes to you, and pressed to the ground with the insupportable load of an intangled Government, to establish your tranquillity, even while you are adding to the burthen the merciless lumber of your discontents. O! height of ingratitude! not to be parallell'd. Lycurgus (saith Musculus) among all his Laws made none against men ungratefull; because that was thought a thing so prodigious, as not to be committed by man. Ingratitude, it is the Epitome of all Vices, but this is the Epitome of all Ingra­titude. The Laws of Persia, Macedonia, and Athens, condemned the ingratefull to death; cer­tainly he stinks alive that rolls himself in the worst of ingratitude, which all men that are but the least civil, in detestation vomit up, and disgorge their stomacks of.

The Holy Ghost sets a brand upon the Israelites for their ingratitude, not onely to God, Note. but to Gideon, Suetonius reports of the Em­perour Ti­tus, That the Senate gave him more thanks when he was dead, then ever they did li­ving, and present. Of whom it was said, Morte praeventus est, majore hominum damno quam suo; He was prevented by Death, to the greater loss of his people then of himself. Tan­tus luctus eo mortuo publicus fuit, ut omnes tanquam in propria doluerint orbitate; Such a general Lamentation there was for his decease, as if the whole World had been deprived of a perpetual Protector. whom the Lord had mightily appeared with, and made a happy instrument of their deli­verance, as ye may read Judg. 8. the two last Verses. What may we fear he will do to us, if after all our mercies he find us sitting in the seat [Page 84] of the scornfull, and walking in the ways of sin­ners? What a scandal will this be to Religion, when the World shall be able to say of Professours, that they are the most dis-ingenious and ungrate­full of men? Well, my friends, you may fling and vex thus peevishly at your comforts, and your mercies, and find many faults with the Governour now over you; but when it shall please God to take him away from you, as now in course of na­ture he is declining, I fear you will be none of the last that will have cause to bewail it; when ano­ther may arise, who will not with his wonted pa­tience know you, nor interpret you from evil do­ers. For my part, the more I consider him, and duly weigh the state of our Affairs, and temper of all in them, with what may come hereafter, me thinks truly I can never sufficiently prize him, nor be thankfull enough to God for him, although I would not limit the Holy One, nor sink in my due trust and confidence in his never failing mer­cy to his people, I have li­ved now ( saith Ba­sil) the age of a man, and see more union in Arts and Scien­ces, then in Divinity; For in the Church I see such dissentions as do not onely divide them asunder, but leave them open to the ruine of their enemies. nor yet distrust a faithfull choice by the Governour. Ah, poor souls! My hearts desire and prayers to God for you is, that you may never sin away your mercies into their hands that cannot call mercy, Mercy: That you may not set open your gates for the wilde Boars of the Forrest to come in, and spoil your tender branch­es, and lay waste your Vineyard, that with so much care and toil, bloud and expence, hath been walled about for your defence and safety.

Quis non vita etiam sua redimat submotum istuc infinitum dissidii scandalum? saith Mr. Bucer, in his Letter to Amb. Blaterus.Christians, I say, think on it; It is the true nature of a Saint, much rather to suffer for Re­ligion [Page 85] a thousand times, then that Religion, or Religious men should suffer once for him. And what if things fall not out as we would have them, yet let it content us, that they fall out as God would have them to be. God attains his end, though we miss ours. It may be we know what we would have; but, what we should, is better then what we would. Can we be better disposed of, then by wisdome, goodness, and faithfulness it self? Let us, I beseech you, argue it calmly: Doth not God do all things well? He looked up­on that he had made, and behold it was good ex­ceedingly: We therefore should not open our mouths (to complain) because it is his doing; but in every thing give thanks, for this is the will of God in Christ Jesus concerning us.

Object. 11 But you will be ready to say, We now draw near to the accomplishment of those glorious Pro­phesies and Promises, wherein it is evident, The Dominions of the Earth shall be the Lords, and his Christs, and the Saints shall reign with him for ever.

Answ. And what then I pray? Must we therefore be more licentious, and disobedient to Civil Autho­rity? God forbid; that were to fulfil those other predictions of our Saviour and his Apostles, to come to pass in these last times, Mat. 24.11, 12. 2 Tim. 3 2, 3, 4, 5. [...], It is often love of self, i. e. self-applause, revenge, &c. rather then a true love to Christ, that draws us to these exorbitances against the Magistrate. That because Ini­quity should abound, the love of many should wax cold: When men shall be lovers of their own selves, boasters, proud, blasphemers, unthankfull, unholy, without natural affection, truce-breakers, false accusers, fierce, traytors, heady, &c. Having a form of Godliness, but denying the power thereof.

I could say much to this, but I shall carefully observe a due tenderness towards you: And there­fore passing by many things that possibly might offend, I shall onely by the way wish for us (that circumstantially differ from you) with Paul to some that had as high conceits as you, 1 Cor. 4.8. Now ye are full, Vide Dr. Lightfoots Harmony, f. 9, 10. now you are rich, ye have reign­ed as Kings without us, and I would to God ye did reign, that we also might reign with you. For the Kingdome of God is not in word but in power. vers. 28.

That obedience to Magistrates is a standing Duty until the coming of Christ, see 1 Tim. 6.13, 14. Let this be a caution to us all, That in our expectation, as to Christs reign, and ours with him, let us fear, lest we be more carnal then truly spiritual, lest we too much interest our selves under pretence of the Interest of Christ: For herein lies the great mistake (as Mr. Burroughs well observes) to think that the Kingdomes of this World, Gospel Convers. and the Kingdome of Christ cannot stand together. If Christs Kingdome be not of this World, See the Dutch An­not. on Joh. 6.15. as himself averreth, Joh. 18.36. it is not opposite to the Kingdomes of the World, and much less dissolves them into it self. So that the Kingdomes of this World may be set up, and the Kingdome of Christ too. Herod indeed upon this account persecuted Christ, because he heard a King of the Jews was born, but it was without cause; Jesus Christ did not come to take the Kingdome of Herod away from him; and there­fore it was the great wickedness of the Kings of the Earth, Psal. 2. to conspire against Christ, who did not envy them or their Kingdome; but they may live, and be the Kings of the Earth still, and yet the Kingdome of Jesus Christ may prosper; It doth not intrench upon any Civil Liberty of [Page 87] men. Therefore I say again, It is a very great mistake of such as imagine, when the one rises, the other needs must fall or that the one must swallow up the other, or at least, that the Saints having the one must needs therefore possess the other: It doth not any way take away subjection to Civil Power on Earth, but rather make its Subjects more conformable thereto. And there­fore this Opinion is of evil tendency (and I fear much the cause from whence your present bustles take their rise) and gives the Powers too much cause at this day (which was carefully prevented by Christ and his Disciples, Orig. tract. 21. in Mat. also. as the Scriptures clearly shew) to be jealous of you upon this ac­count, imagining your principles to be concen­trick with Of the like, see Joseph. Antiq. l. 20. c. 2. l. 18. c. 1. l. 17. c. 12. Theudas and his gang, Act. 5 36. among the Jews, Sleidans Com. lib. 10. Knipperdoling, &c. among the Germans, and Stows Chron. of Rich. 2. Wat Tylar, John a Straw, &c. a­mong us. No, Christ, nor the Subjects of his Kingdome, do not intermeddle with the least Right of the Civil Authority: As when God converts a Wife to be under the Kingdome of Christ, he doth not take her off from subjection to her Husband, but rather teacheth her more her Duty and Loyalty; so doubtless, those persons as are brought to obey Christ as their Spiritual Lord and King, are so much the more faithfull and obedient Subjects to the Civil Jurisdiction and Authority placed over them: And let the Powers be assured of this, however some may car­nally mistake their obedience.

To enter upon the particular. Kingdomes and Dominions shall be given to the Saints, and they shall reign with Christ for ever. Ye have it promi­sed, Dan. 7.18, 22, 27. and cap. 2.44. &c. They are called the Cap. 7.27. Saints of the most High, that is, of the most high things, because God hath chosen [Page 88] them out of this world, that they should look up to the Heavens where all their hopes are.

The mea­ning of the words.The Father giveth unto Christ Dominion and Power as Mediatour, v. 14. in regard of both his natures, and distinct from the essential power of the Divine nature: Which argues not the con­stant visibility, and outward flourishing estate of the Church on Earth; but the duration of Christs Dominion in his Church, in this world, even in the midst of his Enemies, Mat. 16.18. by the onely Power of God, without force and humane Art.

The occa­sion of the words.These promises are principally to the Jews that then were under hard Captivity, dispersed under other Jurisdictions, to comfort them, that their misery should have an end at length by the restau­ration of Christ, which the Prophet very prudent­ly insinuates under the term Saints, considering as well foes as friends were to have the viewing of his works; but where he cometh to write in the Hebrew Tongue, Huit in lo­cum. The orna­ment and pleasure of all Lands. Zach. 14.3, 4. 1 Cor. 15.24. he is then more plain, calling them Tzebi, cap. 8.9. and the holy people, v. 24. This he doth, that the comfort of the holy Jews be not concealed in their affliction, nor yet the Pearls of such Divine Mysteries might be cast be­fore the Chaldean Swine; and also that his Church might be assured of rest and quietness; which though they did not fully enjoy here, (as I can find no place in so many words to warrant, viz. The Dominions [of the Earth] shall be gi­ven to the Saints, The near­est to it, is in Revel. 11.15. which as to time and manner hath been generally mistaken. See Dutch Annot. &c. And we will not rake up the Well resolved by Paraus in Apocal. cap. 28. f. 515. Opinion of the Chiliasts from Revel. 20.4. to establish it) yet they might have it in hope, from [Page 89] the promise of truth, and by the clear manifesta­tions of Gods Spirit working in their hearts more eminent gifts and graces, (meant, as I conceive, v. 27. by these words, Under the Heaven) they might find the comfortable beginnings thereof here, which shall be a sure pledge of the consum­mation of their Joys with Christ hereafter. Re­member the Saints must reign with Christ, and that for ever; which denotes a spiritual and eter­nal Kingdome.

But Brethren, I would have you think, that the blessed and glorious Prophecies and Promises in Scripture made to Gods people, are as truly upon some other, though more silent hearts, as on yours, and as much heighten their expectations with assu­red hopes of spiritual enlargements, as to righteous­ness, love, peace, truth in the inward man, soul-san­ctifying knowledge, a clearer, & yet humble insight into the excellent mysteries, treasures, fountains of our Lord, now sealed up in his sacred Writ, or very darkly understood; and more strength and grace to walk in conformity thereto: These and many the like mercies are with faith and patience looked for in Gods own time to be graciously gi­ven in, and that by such as you judge to be San­ballats and Tobiahs rather, because out of faith, Nehem. 6. Note. Rom. 9.33. according to Isa. 28.16. they take no unlaw­full course for the accomplishment of their de­sires.

But as to the full extent of these and the like blessed Promises you seem to hint at, upon your account, or the time exactly of their fulfilling, &c. I doubt the best of us are much in the dark in. And however we may with great confidence pro­secute our designs in the imagination of their sounding agreeable to our sense, yet in the mean time, this others conclude, from daily observa­tion [Page 90] of our disorderly practises, that we produce no fruits of Christs Kingdome.

Now therefore, as to the coming of our blessed Lord, give me leave freely as in his sight & presence, to impart my thoughts to you, that seem to have it so much upon your hearts by your frequent men­tions: Ah! friends, I confess you talk much of it, but alas! who among us shall dwell with ever­lasting burnings! and who shall stand when he appeareth! I am verily perswaded, did we know what dross and stubble we are composed of, had we a true sense of our conditions, of our vileness and uncleanness, and of its Majesty and purity, we should be so far from flying out into those exorbi­tant passions and demeanours in the presence of it, as that we should rather hide our selves in self-abasement, until we come forth in the wisdome, purity, and spirit of the Lord, with meekness, righteousness, and patience, shining in the very face of gain-sayers (as Stephen, Act. 7.55. and 6.15.) with the reflection of Christs beholded splendor: Otherwise, whatever we may perswade our selves, others will fear, that when this glori­ous Kingdome shall come forth in truth and pow­er, we shall not be able to stand before it. And truly, this I do verily believe, That had we all had hearts to have [...]ightly tendered, Isa. 59.12.3, 4, 5, 8.10. and Christian­like made use of, as became a people of such mer­cies, the Lords gracious beginnings towards us; we had not stuck in the birth, as we do at this day, of far more glorious Receptions. Jer. 5.25.

I beseech you, friends, suffer me, out of the abundant trouble of my heart, to tell you that which the world are ready upon all occasions in a triumphing manner to throw into your faces. In­stead of a greater measure of Gods Spirit poured out upon you, and a more full and clear Revela­tion [Page 91] of Divine purposes, seasoning the heart with abundant holiness and integrity (for such man­ner of persons the Scriptures say, 2 Pet. 3.11. shall they be that truly wait and expect the coming of the Lord Jesus) Alas! what pride, envy, covetousness, * gluttony, censoriousness reigns among us, Amos 5.18. comp. with 21. [...] &c. saith Naz. While we would have Charity, we study hatred; while we seek to set up the corner-stone, which unites the sides together, we are loosened our selves; we are for Peace we say, and yet we prepare for War. Naz. Orat. 12. that highly condemn it in others? What neglect of Duty to God and to our Neighbour, yea to our Brother for whom Christ died? insomuch, that if they are but thorowly enough engaged, if but bitter enough against the present Powers, and can but declaim high enough against them, no matter how scandalous in conversation, those matters will be passed over well enough. I speak not with­out too evident proof, but I forbear the mention.

By this means, instead of searching again the good old way of faith and repentance, mortifica­tion of corruptions, and the means thereto, con­ferring experiences in communions of Saints, fast­ing, prayer, &c. whereby the deceipts of our own hearts, and the redoubled and Among the which I am per­swaded this is none of the least, To put the people of God a quarrelling about that which least concerns them, thereby to prevent them from doing greater and more glorious works for God. refined wiles of Satan in this his last season, Rev. 12.12. might by the Lords blessing be discovered and suppressed. Now, what have we but views and reviews of State-miscarriages, Anti-Magistratical Lectures, designs and contrivances against the Civil Peace of the Nation, inviting men to leave their Trades and Callings, and take part with them, &c. that [Page 92] your Societies which use to be more Evangelical, are turned into meer Cabals. [But blessed be God! the Churches of Christ do at this day with heart and hand abhor these practises, while they can faithfully love your persons.] By which means, ah! how many disponded and bewildred souls are there! who when they repair at any time to your Assemblies, cannot meet with one word in a whole days exercise, that may tend to binding up, or suppling such wounded spirits; nay, do they not rather tend to the further distracting and confu­sing the weak heads and hearts of such? And how many others have we of those Auditories, that can give a better account of Court-failings, and Councils, then distinctly (I fear) of the Fundamentals of Religion, or, much less, of the present state of their own hearts. Thus God is in the mean time wonderfully dishonoured, enqui­ring hearts after the ways of God obstructed and prejudiced, wicked men in their ways of sin and malignity encouraged and hardened; and all, some way or other damnified. Alas! are we fit to bear rule with Christ, that cannot rule our selves? Jam. 3. Do we indeed look for that blessed hope, and the glorious appearing of our Lord, Tit. 2.13. when we are thus unruly in our speeches, v. 8. and deport our selves so disorderly, unrighteously, and unholily? Isa. 33.15. Psal. 15. v. 12. Let me tell you, my Bre­thren, It is those that walk uprightly, that back­bite not with their tongue, nor take up a reproach against their neighbour; Mat. 10. v. 16. That are Doves and Sheep, meek, harmless, inoffensive, without ran­cour, Luk. 6.28. That bless them that persecute, and do good to them that despightfully use them; That do not behave themselves unseemly, 1 Cor. 13. Rev. 14. v. 3, 4. seek not their own. That are Virgins not defiled with the World, or the lusts thereof, following the Lamb in truth and [Page 93] holiness. Mat. 5.14. v. 16. Mat. 25. v. 4, 10. It is these that do glitter with the lustre of the Spirit amidst the dark world, with whom my soul covets to joyn her glimmering Lamp, in the waiting for our Lords coming, as being assured they shall enter with him into his Joy. To con­clude in a word, Brethren, the Scriptures were written for our Rule, also; Rom. 15.4. and there is no different Priviledges to the Saints of our Age, more then before, onely in this, a breaking forth of more light, for which God expects we should be more humble, and more thankfully holy.

Argument 4 Say that were truth that is so passionately assert­ed, That the person in Authority is, as you would make folks believe he is, an Usurper, Oppressor, &c. Yet that hinders not, but that the Godly cal­led to places under him, may lawfully serve him, and their Generation, without infringement of Conscience, or blemish to Religion.

My Reasons are briefly these.

1. First, Because the people of God in places of power and trust (the Lord strengthening them, and giving them a heart to improve it rightly) may shine as lights in the midst of a crooked and per­verse generation (as a Beacon set upon a hill) that others seeing their good works may glorifie God: directing, and provoking others to the same laudable practise.

2. They may hereby have a more eminent oc­casion, not onely to put to silence the ignorance of foolish men, according to 1 Pet. 2.5. but also be as a bridle and awe upon their spirits, to deter and restrain them from that excess of riot, into which they would otherwise with more freedome run.

3. It is a good means to keep good men more closely and heedfully in the ways of God, so David [Page 94] Psal. 39.1. and Nehemiah, cap. 5..9. lest by them occasion be given for the ways of God to be evil spoken of.

4. They thereby keep out worse, that by wick­ed Magistrates would surely be preferred; and pos­sibly by mis-information and confident insinuati­ons may supply their rooms, even under the best, and most carefull Prince.

5. They are hereby more capacitated to cherish, countenance, and encourage the poor members of Jesus Christ, that are distressed in the world, and oppressed by the wicked, 1 Kin. 18.4. &c. Mat. 25.37, 40.

6. They may be instrumental in doing a great deal of good to such as are under them, by their care of their souls as well as bodies. Psal. 101.

7. They hereby make it appear to the world, that Christians are no such turbulent persons as the black mouthes of their malicious adversaries would make the world believe; but that they are men of quiet, meek, and peaceable spirits.

8. The people of God desisting, and (of them­selves) leaving their publick places of Trust, sin against Gods mercifull dispensations, betray their trust, slight, disanul, frustrate (as much as in them lies) the blessed breathings and struglings of the Spirit in the Saints of former Ages, and of the faithfull in this, whose prayers and tears have been to God without ceasing for the accomplishment of this very thing (among others) namely, that such as truly fear God may manage the affairs of this Land in holiness and peace.

9. And as to this present Authority I would one­ly ask you this Question, What unlawful injuncti­ons are now put upon good men in Trust, where­by they should wound their consciences, or be in the least discouraged from serving under the same?

Object. 4 But least to the whole it may be objected, You must not do evil that good may come of it; I an­swer, Answ. That to give obedience to Powers in possessi­on, though unlawfully entred, Tyrants, Oppres­sors, &c. is not evil, but on the contrary our ex­press duty. This, as I have already from Rom. 13. &c. proved, so I shall further prove by Precepts and Precedents in Scripture, by testimonies of sound Christians in all Ages, and from Arguments justly deduced from both.

Not that I pretend here to take upon me the de­fence of the present Title, or to discuss the legality of the coming in of the present Magistrate to that Authority which now he exercises over us; there are enough that are already stept in to that defence, to whose works I refer such as scruple it: The ten­dency of our present undertaking being rather to prove the necessity of obedience to present Powers as we are Christians. And thereupon I aver, Let the Title of him that stands now in place of Rule be what it will, whether it be called a conquest of the former Estate, yea, or no; or whether as a Conquerour he may justly claim all the Rights which the State could pretend unto, yea, or no; or whether it be a vindication of the inherent Power and Liberty in the body of the Nation from the hands of those that had enslaved it, yea, or no; or whether it be (as you call it) an irre­gular Usurpation, and abuse of Powers, and Trust, yea, or no; I leave it to the righteous Judge, Eccles. 5 [...]. be­fore whom we must appear, 2 Cor. 5.10. It con­cerns not me as a Christian to intermeddle with it, and much less to discuss it with a carping spirit; because in Christianity I must rather respect my Duty, without respect of persons, at all times, and towards all men; Note. for suppose (as to men) that their standing had no place, and should be [Page 96] thought (not onely in respect of the National, but even of natural Laws) altogether unjust; yet if I must look upon them as they are by Gods per­mission and direction set up, if I find them over me in place of Trust and Government, as such in whose hands he hath put the full administration of Power over the whole Nation; I must con­clude, that by vertue of Gods command, I am bound to pray for them, that they may have grace to manage their Talents and Power rightly accord­ing to his will, for the good of the Nation, and for the City of God therein, for whose sake I ought also to assist them with my best abilities received for publick service, 'Tis tru­ly said of God, that he is Om­nia super omnia. to enable them so to do. The most High of all ruling in the Kingdomes of men, and giving them to whomsoever he will, Dan. 4.17. I must leave them to his own effectual determination.

We find that Jacobs actual obtaining of the blessing, Pet. Mar­tyr. was that which God had ordained, though his obtaining it by deceit was onely by Divine permission: And Jeroboams person as a Magi­strate (though not his practise as an Usurper) was to be obeyed, being from Divine Ordination appointed King, and the power in his hand (though an Usurper) the Ordinance of God: Consult 1 Kin. 11.31, 35, 37. with 1 Kin. 12.15, 24. and you shall find, That the constitution of New Powers come not to pass, either by accident, or by the counsel or treachery of men onely, neither was it without the knowledge, or against the will of God, but because he ordained, or would have it so; and the Prophets and servants of God (as I shall endeavour here following to make evident) gave obedience to them accordingly.

Of this judgement and practise were those Jews that feared God, in their several Captivities and [Page 97] servitudes, and the ancient Christians, who qui­etly submitted to the Chaldean, Assyrian, Persi­an, &c. Grecian and Roman Monarchs, with great alacrity, observing their lawfull or indiffe­rent Edicts, and passively, whereto for Conscience sake otherwise to submit it was not lawfull for them; Vide Pa­raeum in Rom. 13. as the Persecutions in those days in Red Letters manifest.

And it is observable, what time the Apostle Paul wrote to the Romans to submit to the Pow­ers; Mayer, in his Preface to the Epi­stle to the Rom. it was when he was entring into his suffer­ings by them, first in Judea, and after in Rome under Nero: And the great care he, and the rest of the Apostles, with Christ himself, lest Chri­stians should (especially under such great trials) give occasion of scandal to Profession, by contu­macy and disobedience. For we read of the great incidency of weaker Christians to this evil, and the rebellious Jews under Claudius Caesar were ba­nished Rome for their tumultuousness, Sueton. Act. 18.2. with great detestation, and disrepute to the good ways of God: Yea, Byfield on Pet. f. 422.423. many (as Mr. Byfield observes) that were somewhat enclined to embrace the sin­cerity of the Gospel, have been cast back hereby, and profess, that therefore they abhorred such peo­ple, because they observed their disobedience a­gainst humane Government, either through in­discretion, or nice scruples, or perverse wilfulness. One little miscarriage in the eyes of the world, doth overshadow all a Christians graces, as one little Cloud doth sometimes overshadow the whole body of the Sun, and much more such an interposition of Earth as this. Therefore it is that Paul (as Peter Martyr saith) by so many ways and means commendeth unto us Obedience towards the Magistrate; Pet. Mart. in Rom. 13. for it is otherwise an hard matter to bridle and keep under the proud [Page 98] stomacks of men in this Duty; for we would all be Lords, and be obedient to no man.

To take off this aspersion from Christians, did those blessed Martyrs, under those persecuting Princes, Hen. 8. Q Mary, &c. to the great ho­nour of God, patiently suffer, almost within our memory.

But more particularly, that I may instance by way of proof for this practice, the judgements of approved Christians in all Ages, I shall begin with Ignatius, Ignat. E­pist. ad Smyrn. who living in the first Age, saith, It behoveth all to honour the King, for there is none more supreme then the King.

Just. Mar. Orat. ad Antonin.In the second Age, Justin Martyr saith, We adore God onely, and in other matters (speaking to the Emperour) we willingly obey you.

And again, to the same Antonius Pius, he saith, Apolog. 2. We (viz. Christians) are helpers unto peace, more then any other men beside, because we teach, that no Malefactor, &c. ( lier in wait, &c.) can be hid before God. [...].

Annot. Joh. 1. ang. ibid. Iraneus. Know ye, O Emperour, what is com­mitted unto you, the whole world is subject under your hand.

Tertullian saith of the mad Opinions of the Valentinians (amongst which, That they were not to be subject to Powers on earth,) Illa tantum demonstrare destruere est. And in defence of the true Professors of Christianity, Apologet. c. 30. Ad Scap. c. 2. De Ido. c. 18. &c. Christianus nulli­us est hostis, nedum Imperatoris, quem sciens a Deo constitui, &c. A Christian is Enemy to none, much less to the Emperour, whom knowing to be appointed of God, we must love, &c. As before I have quoted.

Orig. in Rom. 13.In the third Age, Origen saith, God will have all temporal punishments to be inflicted by the Jud­ges of the world.

Victorinus calleth the Caesarian Empire, Reg­num regnorum, because above all Regiments.

In the fourth Age, Gregory Nazianzen saith, speaking of Kings, Naz. Orat. ad subdit. That all men must be subject to the Higher Powers. And again to the Emperour, The whole world is subject unto you; Orat. 25. those things above are onely Gods, those below are Gods and yours.

So Ambrose, Orat. de obitu Theodosii.

In the fifth Age, Hom. 2. ad pop. Ant. Chrysostome saith of the Em­perour, That all ought to submit unto him as Chief on earth. See him further (because I would be brief) in his 13 Hom. to the people of Antioch. Also Hom. 42. in Joan. Optatus, lib. 3. cont. Parmen. Bernard de consid. lib. 2. cap. 4. Hilar. ad Anx. Ambrose in 2 Tim. 2.4. Also Dr. Cra­kenthorp, in his Treatise, tit. Defence of Con­stant. lib. 2. cap. 4. &c. Whosoever desires to have more ample testimony from the Ancients touching this Point, may there be abundantly satisfied.

Of later times, ye will find many approved Di­vines plainly of this judgement.

Peter Martyr thus to this purpose delivereth himself; Nihil hic anxie di­sputandum est, quo jure quave injuria, Principes adepti sint potestatem suam; illud potius agendum est, ut Magistratus presentes re­vereamur: Haec enim Epistola scribebatur cum Romani jam ad­epti essent Imperium orbis terrarum, quod eos per vim scimus oc­cupasse, &c. Pet. Martyr in Rom. 13. ‘It shall not here (saith he) be scru­pulously disputed, by what right, or with what wrong Princes have gotten their Power; this rather is to be done, that we reverence the pre­sent Magistrate: For this Epistle ( viz. to the Romans) was written when they had now got­ten the Empire of the World, which we know [Page 100] they did possess by force, and that afterwards the Emperours by policy (nothing better) drew to themselves an universal Power; yet Paul doth command that Magistrates be obeyed.’

Quum igi­tur quaeri­tur cui pa­rendum, non est spe­ctandum qualis sit qui potesta­tem exer­cet, nec quo jure vel injuria quis potestatem invaserit, quave ratione eam ad­ministret; sed tantum si potestatem habeat: Si enim quis po­testate pollet, jam indubitatum est illum a Deo illam potesta­tem accepisse, &c. Martin. Bucer.Again, I finde Martin Bucer thus affirming. ‘When a question is made whom we should obey, it must not be looked at, what he is that exerci­cises the Power, or by what right or wrong he hath invaded the Power, or in what manner he doth dispense it; but onely if he have a Power: For if any man do excell in Power, it is now out of doubt that he received that Power of God. Wherefore, without all exception, thou must yield thy self up to him, and heartily obey him.’

Maxime autem in re contro­versa, ju­dicium sibi privatus sumere non debet, sed possessio­nem sequi. Sic tributum solvi Caesari Christus jubet, quia ejus imaginem nummus praeferebat, i. e. quia possessione erat Im­perii. Grotius de jure pacis ac belli. l. 1. c. 4. sect. 20. Grotius also in order hereunto thus positively concludes. ‘Most certain it is, that in a contro­verted case, no private person may presume to make himself a Judge, but must give way to Possession. Thus Christ commanded that Tri­bute should be given to Caesar, because the mo­ney bore his Image, that is, because he was in Possession of the Empire.’

I might further quote at large the ample testi­mony of sound Mr. Perkins, in his Treatise of Callings, pag. 742. with many other modern Di­vines, but that me thinks I hear some say, (as [Page 101] truly to my trouble I have often done) and at whose ignorance I have not a little wondred) What doth this man thus trouble himself for? doth he think to convince any of us by citing these old do­ting Papist Priests? Therefore I shall proceed to prove my Assertion by the Ensamples of the Saints, recorded in the unerring Book of God, which are not a few, both in the Old and New Testament.

Joseph served that Egyptian hard-hearted Pha­raoh, and for his good service, Gen. 41.47. is in great request with him, and the God of Joseph ac­knowledged and much honoured thereby; Ver. 16. comp. with v. 39, 40. &c.

Again, We find David (a man you know after Gods own heart) serving Achish, a heathen King, who was much taken with Davids faithfulness, and good service, and thereby God was much ho­noured, as ye may see, 1 Sam. 29.3, 6, 9, &c. And I find it no where charged upon David as a sin.

See him also in Sauls service, though he put up­on him the most hazardous and difficult imploy­ments, thereby to take away his life, 1 Sam. 18.25. And after Saul had falsified his word with him; yea, and after the Spirit was departed from Saul, 1 Sam. 15.11, 23. 1 Sam. 16.14. and the Lord intended to make no further use of him, as in 1 Sam. 17.25. and cap. 18.17, 19, and cap. 25.44. ye may read at leisure.

We finde likewise good Obadiah serving wicked Ahab, and thereby had the opportunity to shelter the Lords people unsuspected, from the fury of their Oppressors, 1 Kin. 18.3, 4. And so did Elijah.

Object. But I know you will be ready to retort, Elijah served Ahab indeed as a most faithfull untainted Christian; I wish we had more servants of his temper at this day, that would tell their Master in [Page 102] Power as roundly of his evils, as he did to Ahab. Thou and thy fathers house are the troublers of Is­rael. 1 Kin. 18.18.

Answ. It would be very well indeed, if such Subjects under this present Power, as presume they have the Spirit and Call of Elijah, would be so orderly, as to go and tell their Magistrate what they conceive they have against him, (and not utter their dis­contents at this distance behind his back;) for in so doing, there would be some hopes of begetting a right understanding of things, which at second hand are so pitifully depraved and mistaken: Insomuch that it is no great wonder men run on so erroneously, that take up the c [...]y more from others, then a due proof they have made of it them­selves. Which the better to prevent, I have known the present Governour lay aside very important affairs, to spend some hours, not refusing patient­ly to hear the most incongruous objections and scruples that any dissatisfied person that would come to him could propound, that had the least seriousness in them, or the least repute for consci­onable; and I well remember what good effect it wrought upon some that had before suffered for open contests against him, and were as high as any therein, who (as themselves confessed) went away so fully satisfied after such a conference, that they resolved to be more heedfull for the future, and did afterward keep to their good resolutions, though sometime after, by the instigation of some emi­nent discontents, they a little deviated.

2. But to return to your Objection, since you mention Elijah, I call to mind your eighth Ob­jection (as here you seem to hint) how you be­moan therein, the number at this day that are car­ried away by self-ends and flatteries, in the stream [Page 103] of this present tide, and how few stick close to the interest of the Lord, &c. I find in 1 Kin. 19. (formerly cited) Elijah just thus complaining, I onely am left alone, &c. Elijah thought there re­mained none that adhered faithfully to the Lord but he (and a few more that kept with him) be­cause they did not appear in that vigor of spirit, It is said, that Lu­thers hot spirit was calmed by Melancton in the re­petition of this Verse, Vince ani­mos iram­que tuam, qui caetera vincis. Manlii, loc. com. p. 248. Elijah, a man subject to like passions, &c. Jam. 5.17. Vide Trap in locum. Amos 5.13. and heat as he was in; yet you know there were thousands, to whom God himself did bear witness, They had not bowed the knee to Baal, yea, and whose mouths by flattery had not kissed him, v. 18. though Elijah could not so interpret by them, it may be, because they were silent in that evil time there might not be that occasion to take notice of them.

And so I may return to you that make this Ob­jection, It may be, however thou mayest judge of them, and what slight thoughts soever thou mayest have of many silent Christians in these times, and of such as out of conscience adhere to present Au­thority, The story of Pendle­ton and Saunders is very ap­plicable here, so wel known that it needs not be related. Act. and Mon. fol. 1363. One saith of Peters self-confidence, Mat. 26.34. That he was melius semper animatus quam armatus. that through the strength and assistance of him alone who judgeth righteously, they may as soon and as chearfully suffer for the sake of the Lord Jesus, if the Lord should see it fit to turn our present mercies into such trials, as he that makes a louder Bravado for the Lord and his interest.

Further as to Elijah, what strange work the Lord set him upon, I believe few of you would [Page 104] chearfully obey, had you the same command, v. 15, 16. See also 2 Kin. 10.29, 30. which I would desire you to consider. But if we will be sincere, as we pretend, for the Lord, we must learn to submit our wills and wisdomes to him who is the onely wise God.

‘I might have been here very pertinently en­larged, as in some other places of the latter end of this Discourse, but that I find my self hap­pily prevented by a more ready Pen, whose thoughts, The Ani­madver­tor on the Welsh Pa­pers. since I had the comfort to peruse them, have been no small encouragement to my far weaker, that yet they have borne any simili­tude with them, truly to my admiration! which yet, if I had been before acquainted with in the least, I think would well have put a stop to my mean endeavours: But not so much as hearing of it, Did ob­scure it for some moneths, as in the Preface. (being in another Countrey when I wrote this) until I had almost finished it, together with some important Reasons, have prevailed thus to expose my first assay (to do my Countrey service in this kind) to their candid censure.’

Nevertheless, before I leave this instance, give me leave to mind you, That Elisha having the Spirit of Elijah redoubled on him, was so much the more meek and temperate, Gal. 5.22, 23. which denotes thus much, that the more we a­bound with the spirit of meekneess and love, the more like unto God, the more we partake of his Spirit, the more meek and humble we are.

But to return to our Scriptural Ensamples. We find Jeremiah counselling Zedekiah King of Israel, and his people the Children of Israel, to be obedient to the King of Babylon, Jerem. 21. and for disobedience thereto, they came to great misery, 1 Chron. 36.10, 13, 17, &c.

Daniel, the man greatly beloved, Dan. 10.11. Dan. 6.2, 5. served the Chaldean, Persian Tyrants, cap. 249, &c. where­by, besides the opportunity he had to do for those blessed ones, Shadrach, Meshach, Abednego, &c. the Lords captived people, he and they, by their righteous and most eminently faithfull walking with God, put to silence the worst of their Ene­mies, wrought great deliverances, and by their blessed convictions, the Lord working with their Doctrine and Ensample, the proudest of those Mo­narchs were wonderfully brought down to ac­knowledge the great King of Kings, and make Edicts to the honour of his Name, and welfare of his People.

And likewise in the New Testament, we find Paul most eminently for this practise, as all along hath been shewed, notwithstanding he was a suf­ferer under one or other of those Roman Tyrants, Sueton. Tacit. Euseb. tells us, there were many Christians in the Em­peror Alex. Mammaeaes family. Eccle. Hist. lib. 6. Tertul. A­pologet. c. 5. Euseb. Ec­cles. Hist. l. 2. c. 24. Mali corvi, malum o­vum. Suet. above the rest of the Apostles and faithfull servants of the Lord Jesus, as himself reckons up, 2 Cor. 11.25, &c. Again we find him, Phil. 4.22. sa­luting the Saints in Caesars, viz. Nero's house, [among whom, as History reports, was his Butler, whom he esteemed much of, and one of his Con­cubines, who after refused his bed.] So that it seems the Saints refused not the service of the worst of Princes, even that most Antichristian, bloudy Monster, of whom it is said, Qui scit illum, in­telligere potest, non nisi grande aliquod bonum a Nerone damnatum; That whosoever knew him, would easily judge Christianity were good, because disliked by him. That Beast, that when it was told him he had a son born, said, That of himself and Agrippina there could nothing come into the world, but accursed, detestable, and to the hurt of the Weal Publick. And so cruel was he, that they use to call them that were cruel, Nerones, and [Page 106] those that were more cruel, Neroniores. But I have said enough of him before, and yet those blessed Saints quitted not their imployments un­der him.

Nor did that good Centurion, Luk. 7.6. (of whom Christ himself gives that blessed testimony, vers. 9.) lay down his Commission, by any such advice from Christ, or scruple in his own consci­ence, for ought we read in Scripture, though his sword then assisted the Roman Power which was over Gods heritage.

Nor did John the Baptist to like Souldiers un­der Tiberius (who for his drunkenness was called Biberius) although occasioned by that question of theirs, Anno Reg. Tiberii 15. & Christi nativit. 29. Dr. Light­foots Har­mon. f. 9. Sueton. Tiber. numb, 61. Luke 3.14. And what shall we do? Whereto John doth not return, Lay down your Arms, and assist no more those Oppressours and Usurpers; but rather implying a confirmation in their imployment, onely with these directions in the Christian discharge thereof, Do violence to no man, neither accuse any falsly, and be content with your pay.

These put me in mind of what the Roman Hi­storians record of that Christian Legion that did such eminent service under many of the Empe­rours, good and bad, for many years together, and whom God did signally own, to the honour of the Lord Jesus; and particularly, in the Reign of Antonius Philosophus, when his Armies were almost famished for want of Water, this Legion by their Prayers procured Wine from Heaven, to their great refreshing, and their enemies were con­sumed with Thunder and Fire; whereupon the Emperour mitigated his rage against Christs Pro­fessors, the Church had peace in his Reign, and the Legion the honour afterwards to be called Fulmi­natrix. As Tertullian in his Apologies reports.

And after, under that bloudy. Tyrant Maximi­nianus, they most patiently suffered death in the Cause of Christ without the least resistance; which for the eminency of the Christian act, and perti­nency to the matter in hand, give me leave to insert.

Maximian, Otho Phri­sing. lib. 2. c. 54. at Octodurum commandeth his Ar­my to sacrifice to false Gods; the Theban Legi­on, consisting of 6666 Christians, remove their Quarters to Agaunum, to avoid (it possible) oc­casion of discontenting the Emperour; who sum­moneth them to perform their parts in this Devil­ish worship: They return an humble denial, with their resolve not to disobey God, for whose sake they would ever continue faithfull to him. He unsatisfied with this answer, putteth them to a decimation, to which they submit with chearful­ness, praying for their murtherer. His commands are renewed, but prevail not on the remainder, who are therefore butchered without resistance, there being no delay in their death, except from the weariness of their executioners. Mauricius their Colonel could not contain his joy, when he saw the first decimation gallantly suffered. How fearfull was I, said he to his a while surviving Souldiers, (for armed men may be tempted to defend their lives, which is sweet to every man) lest any of them might, upon colour of just resistance for self-preservation in an innocent cause, have strugled against this blessed slaughter! I was watchfull, and had Christs example in readiness, who com­manded his Disciple to put his sword into his scab­bard. Salus vestra non periclitabitur, nisi armis vestris.

But to come to that eminent pattern of obedi­ence, the Lord Jesus himself, who upon all occa­sions, and especially twice together, he by precept [Page 108] and example, Our Lord in his meek return to his abusive Adversa­ries, Joh. 18.23. convinceth them most of their Injustice, complaining as infirm man, yet being also God omnipotent, and could easily have otherwise avenged it. But as Ambrose saith, Serm, 20. in Psal. 118. Q [...]aeri maluit, quam vindicare: To give us example, he had now rather complain then re­venge. Annot. in locum. teacheth us to submit to the Ordi­nances of Man for the Lords sake, Mat. 17. where, when the Tribute-gatherer came to Peter, v. 24. to see if he could entrap him and the rest, accord­ing to the usual calumny that past on them, to be Enemies to Caesar; Christ to shew to the world how malicious an untruth that was upon him and his doctrine, it is said, v. 25. that he prevented Peter, who came to acquaint him therewith, with his miraculous taking order for the payment, v. 27. It is observable, Marlorate. Dickson, on Mat. that Peter, without further en­quiry of Christ, from former practises, could rea­dily answer, Yes, to the demand, v. 25. Christ never being unfriendly to Magistrates and Rulers, nor any ways a hinderer of paying any dues unto them, nor would he exempt his followers from the common, civil duties, whereunto other Subjects were liable; therefore Peter, whose house and fa­mily was here, Mat. 8.5, 14. must pay too; Christ might easily have excused himself, because though he had no certain place of residence, yet he was the Son of God; and as the Children of Kings are naturally free from Tribute, so is the Son of God much more, as he is heir and owner of all things: Notwithstanding, lest we should offend them. O! golden words, fit to be engraven in a Diamond, and placed always before the eyes of the Saints. However Christ, as the rich Heir of Heaven, co-equal and co-eternal with the Father, was far above the Jurisdiction and Edicts of men, yet that [Page 109] his followers by his obedience might learn how to behave themselves to Powers, while they are on Earth, he dispenseth with his own Right Civil, and vails such outward accomplishments to the Ordinances of Humane Authority; which he argues, not to shew his unwillingness, v. 26. but that the Disciples might take notice, he under­stood his Power and Priviledges, which were not thereby at all diminished or infringed; but till the glory of his Kingdome should be revealed, he was as a Servant, to become a pattern of obedience and humility; and rather then he would want a ready occasion to demonstrate it, he embraceth this, and honours it with a miracle, making the fish to be­come his Purse-bearer, and Tribute-payer, for him and his.

The second Demonstration, we have in Mat. 22.15, 16. where the inveterate Pharisees, by their Disciples, and those of Herods Faction, sought again to entangle him, Judg. 16. not doubting (with Samp­sons enemies) that they now had him fast enough in this stratagem, presuming he would have deni­ed the least act of respect to Herod, that Fox (as Christ upon a spiritual account called him, Luk. 13.32.) and to his persecuting Master the Em­perour, but they were mistaken: For upon the view of the See Dutch Annot. on Mat. 22.19. and cap. 18.28. Al­so English Ann. ibid. Money, which being [...] & nomen suum, & vim ipsam habet, [...], saith Grot. coyned and stamped with the Image of Tiberius, as Gerbard averreth in his Harm. Caesar, and currently passing among the Jews, sufficiently entituled the Roman Authority to the Soveraignty over them. He therefore readily returns them this answer, Render unto Caesar the things that are Caesars. Whereby Christ takes occasion to confute their er­rour (saith Marlorate) which thought that they ‘were not the people of God, except they were free from all subjection to humane Power, [even as in Rom. 13. the Apostle Paul diligently endea­voureth [Page 110] himself, lest that the Romans should think that they served the onely God the less, if they obeyed humane Laws, if they payed Tri­bute, and were subject to Civil Powers] but Christ here pronounceth, that the Law of God is not violated, nor Religion hurt, if the Jews in respect of external policy obeyed the Romans,’ but that they are made subject to the Romans by the will of God, by this command. Wherein our Lord (mark it) saith not Give, but Render, as who should say, You give him but what of right belongs to him, and that which he may justly re­quire of you (although indeed an Usurpation of an ancient Jewish Rite.) English Annot. on Mat. 22.17. Exod. 30.13. In reddend host [...]mentum paetrocinii, & defensionis; In lieu of his care to­wards you. Obedience to Powers in all civil things are but the dues, the [things] of Caesars, which Christ himself will neither offend them in, nor suffer his Saints to do it; and therefore it was Pauls great care accordingly, 1 Cor. 9.19, 20. and is to express Christ to the World to be like unto him.

Let me therefore humbly beg of the Authority, that as Christ is carefull that their due be given unto them, The Greek Article is twice re­peated, [...]. to shew, that our special care should be to give God his due. they in a due thankfulness unto him, still go on to protect and encourage his people, though many of them thankless and undeserving; for this will be to render unto God his dues, which are more especially required of us.

Now from what hath been alledged, let me in­fer Mr. Beza in Mat. 22.21. Beza's conclusion, Quod si parendum est Magistratui profano, certe multo magis obedire oportet sancto & Christiano. If it be so much the care and will of God, that we should give all due obedience to such heathenish, bestial Tyrants, then how much more think you doth he expect your love and reverence to the most pious and Christian Governours.

I might proceed to more Precepts and Examples for this laudable practice, but to the serious Rea­der, I know they are sufficient to give them light to so manifest a Truth, to the refractory too ma­ny, to rise up in judgement against them, which the Lord in mercy yet prevent, by some more effi­cacious means, when my poor endeavours shall miss of their aim.

I shall shut up all with the observation of a good man upon Christs answer unto the Message of Johns Disciples to him, Art thou he that should come, or do we look for another? They thought it strange, that Christ, among all his miraculous workings, would not work Johns liberty out of thraldome, who lay a prisoner for him (now in one of Herods Castles called Macharus,) and for the Gospel he preached before him: They received a full answer to their question, by the miracles they saw wrought, which abundantly proved, that it was he which was to come. But as to their ex­pectation of his miraculous enlargement of John, his answer was, That his work was to preach the Gospel; and that it was a blessed thing not to take offence at him, but to yield and submit to his wise dispensations. O! that all that pretend to him at this day, would so learn Christ.

Object. It may be some will still object, (which indeed should have come in before,) If it be so, that Au­thorities are set up by God, why saith the Prophet Hosea under the person of God, Hos. 8.4. They have reign­ed, but not by me?

Answ. I answer briefly, (because in many places I have done it before) with Peter Martyr, Because Evil Princes, and such which after that by wicked means have obtained the Kingdome, do by worse [Page 112] means govern it; these, I say, in that they thus beastly behave themselves, have not a respect to the will of God, revealed either by the Law of Na­ture, or in the holy Scriptures; for by that will of God, their doings are most manifestly reproved. And in this manner they are said not to rule by God, for that they apply not themselves to the written and revealed will of God. But neverthe­less it cannot be denied, but that God by his hid­den and effectual will would have them to reign to that end which I have now declared. For indeed, that is not enough which is answered, That God doth not these things, but permitteth them; for the Scriptures do manifestly testifie, that he called the Babylonians, Isa. 54.1. Isa. 44.28. the Assyrians, and others, over the Israelites, for this end, that though these men being thus raised up, have no regard at all to the will of God, but wholly addict themselves to sin and wickedness against God, yet God by them, (though never so unjust and wicked) executeth his most just and righteous judgement, and giveth no account of his matters.

It is not unworthy your notice, how Baasha, 1 Kin. 15.27. slays Nadab the lawfull King of Is­rael, and usurps the Kingdome; and yet, cap. 16. 2. God tells Baasha, as a check for his great ingra­titude in reigning evilly, that he was, Exalted and made Prince over his people Israel, by himself.

Object. But doth not this give encouragement to de­stroy Princes, to such as can get a sufficient party, to set up themselves in their places?

Answ. Nothing less, for as ye have heard out of Rom. 13. they that thus rebelliously and murtherously resist, shall receive to themselves damnation. In­deed, God sharpens his Arrows of Judgement a­gainst [Page 113] against such principally, as the Scriptures I have quoted, and many others do fearfully manifest; and therefore it is that David, though established by God to reign over Israel, and Saul God had forsaken, and left to the lusts of his own wicked devices, and though brought twice into Davids power to effect it, 1 Sam. 24.4. and cap. 26.8. yet David saith, The Lord shall smite him, or his day shall come to die, or he shall descend into battel and perish, (as ye know he did) but God forbid that I should stretch forth my hand against the Lords Anointed, v. 10, 11. for who can stretch forth his hand against the Lords Anointed, and be guiltless? as he saith to Abishai, v. 9.

If the supreme Power of the Nation by the Laws of the Land cut them off for their high exorbitancies, it is one thing: But surely, for any private person, or forces to execute it, were absolutely murther; yea, if David should have done it, he could not have been guiltless. And therefore hath God made that promise of protection, No weapon forged against them shall prosper; and made it good to David, Isa. 54.17. So­lomon, and most of the good Princes, and in our Land to Queen Elizabeth, and to our now Gover­nour, blessed be the Lord! although all the ways and means that Men and Devils could invent have been attempted, as is notoriously known.

And therefore, such as by trayterous attempts have set up themselves, as Baasha did, though the Person for the Authorities sake is by any private hand inviolable, yet God hath severely met with them, as he did with Baasha, in that foremention­ed place, 1 Kin. 16.3, 4. and several other such trea­cherous Usurpers, as the Bible records; wherein, as also in profane Histories, sundry testimonies of Gods sore displeasure against them are taken notice of, few dying in their beds, (making good that [Page 114] pronunciation, Psal. 55.23. The bloudy and deceitfull man shall not live out half his days) nor indeed without exquisite tortures.

Now to draw towards a conclusion. Let me humbly perswade from all that hath been said, That in this unsettlement of our minds wherein we seem rather to pull down what others have built, and set up something of our own imaginations in the stead thereof, then by our counsel, charitable en­deavours and prayers, to uphold joyntly what ought to be setled (which is a sad presage) we make it our concernment now at last, to consider what becom­meth us in our several stations, lest we be given over to delight in each others destruction. Let us, I humbly beseech you, reflect upon our ways, and order our behaviour rightly towards God and Man, according to his Word, [...]. I discipline my self up­on all occa­sions. Do no­thing but what thou couldst wish thou hadst done at the hour of Death, and day of Judgment, was the wholsome advice of old Mr. Dod. and the ensample of Christ and his people, Act. 24.16. and upon the discove­ry of what is amiss, let us labour henceforth to make it such as beseems Christians as do indeed expect the Lords coming. And as a good means hereunto, in the midst of our hard speeches, and that which we call acting in faithfulness to Christ, let us seriously ask our selves this question, Would I be doing this at my Lords coming? You know that you should not be overcome of evil, but over­come evil with goodness; why do not ye in this live up to your light? You know that you should do good to those that do hurt to you; why do not you in this live up to your light? You know that you should perform your duty of love to others; why do not you in this live up to your light? You know that you should hope and believe the best, and labour to cover the infirmities of others; why do not you in this live up to your light? Let me tell you, that if you set your selves thus to murmur at the changeableness of humane affairs; thus to [Page 115] control Gods counsels, thus to sin against your light, you do exceedingly unfit, if not utterly prevent your selves of the comfort (which will be the crowning comfort to all true waiting Sons of Zion) at our Lords appearing. And if we shall set our selves to discover and condemn the faults of other men under these changes, How can their hands be clean, that cast so much dirt upon o­thers. Cypr. de u­nitate Eccl. Numb. 29. and calumniate others as the supposed causes thereof, rather then to seek to find out an expedient to compose the same; truly we shall not be able to esteem you Saints, but others will be ready to call you Incendiaries and irreligious Make-bates rather. For, as Cyprian saith, how can the fierceness of Wolves, the mad­ness of Dogs, the deadly poyson of Serpents, the bloudy rage of Beasts, lodge in a Saints breast?

Pliny tells us of Apelles, that drawing the face of Antiochus the King, who had but one eye, Plin. l. 35. c. 10. that he might hide this deformity, he devised to paint him turning his visage a little away, so he shewed but the one side of his face; and from him (says Pliny) came the invention first of concealing the defects and blemishes of the visage. ‘But the Painters of our time (saith honest M. Burroughs) are quite in another way; if there be any defor­mity or defect on any side, they will be sure to paint that side in all the lineaments of it; that must be set forth fully to the view of all men; yea, if it may be, to look more ugly and mon­strous then it is, all the skill they have shall be improved to do it.’ But, my Brethren, this ought not to be, God doth not so with us, he takes notice of the least good of his people, but conceals their evil; and those that are his, will surely imitate him therein, 1 Joh. 4.11. And un­doubtedly, they that set themselves to act thus maliciously against this extraordinary hand of pro­vidence that hath brought us under this Authori­ty, [Page 116] do act, not as he acted, but against God him­self; and however they may pretend themselves the Sheep of Christ, that hear his voice, and follow him, yet by these fruits are shrewdly to be suspect­ed to be inwardly ravening Wolves. Therefore in the fear of the Lord, you that have an ear to hear, hear what the Spirit saith unto the Churches of Christ. Heb. 12.14. Follow peace with all men, and holiness; why? because without these no man shall see the Lord. Mark it; Peace and Holiness are put together; no Holiness without Peace en­deavouring, and that not with such as best please us, but with all men, that is, mind, intend, and keep peace, and do all that may procure and keep peace, between your selves and others, by all good means and expedients, viz. be found in that work that God calls us to, use all gentle language, be humbled for our proud hearts; never contend, but be sure we first understand what we contend for; not to lie at catch for advantages; to yield to those we contend with, so far as reason and conscience will give way; keep a due respect to all persons in the rank God hath placed them, pray much without reservations: And thus endeavouring all mutual quietness without hurtfull thoughts or attempts, that the Christian good will of being helpfull in our stations against common miseries, may not be utterly lost and obstructed among us. Now this is a practise which Christians are bound to endea­vour to be found in towards all men, if it be possi­ble (as I said) so far as in them lies, Rom. 12.18. even as Christ Jesus the Prince of Peace did main­tain it towards sinners, Mat. 12.19, 20. in the midst of their greatest opposition and contradiction against himself. For in that it is said of him, that he did not strive, nor cry, or caused any man to hear his voice in the streets, his quietness is com­mended; [Page 117] and when it is said, that the bruised reed he did not break, nor did he quench the smoa­king flax, his harmlesness is set forth; and when it is added, that by this means he should bring forth Judgement unto Victory, and that the Gen­tiles should trust in his Name, his helpfulness un­to all mankind against their common miseries is declared, as the true end and proper effect of that peaceable behaviour. And if the thoughts of peace should be thus extended unto all, and chiefly by Saints, how will it be warranted to any, or in any respect, for you to exclude the Power under which we are set for the same? and that by an aim to strive against him in all things, yea, though they be things in themselves, and for the publick, never so good and usefull? Christianity doth set (you see) Rules to the spirits of men. Note. Now if the frame of mens spirits be wholly bent to strive against and oppose some men in particular continually, how will they clear themselves before God, whose com­mand is, that they should follow peace with all men in general? As much as in us lies, that is, at all times, and upon all occasions, whensoever they have to do with them.

And now, if for all that can be said (my friends) it seems evil unto you thus to serve the Lord according to your bounden duty laid before you; chuse you whom ye will serve, whether the Idols of your own fancies, or, which is as bad, 2 Thes. 4.11. [...]. To love the honour of being qui­et. Rom. 12.16. Pro. 13.10. the failing dictates of your Oracles. As for me, I am resolved, in the strength of the Lord Jesus, to be found in the practise of his blessed commands, to study to be quiet, and to follow my own business, viz. judge of my own ways, how to keep them pure and without offence to all; not to mind high things, but to condescend to things of low degree, of pride there coming nothing but contention; to [Page 118] discharge my duty in my calling and employment humbly, industriously, and faithfully, with single­ness of heart as unto the Lord, in the patient expe­ctation of the merciful accomplishment of his good promises in his own best time. And if in the mean time, the Lord sees fit to bring in cross providences (or at least, such as may seem to me so) yet not to be of a hasty spirit, Isa. 35.4. cap. 26.16. too rashly, too selfishly im­patient, but still firmly believing that God is faithful and just, who hath promised, and therefore not troubling my self with needless sollicitations about the events and successes of his purposes, nor precipitately prosecuting any thing in order here­unto, as if I would help out God with his work; considering to my abundant comfort, the Almigh­ty power and wisdome God hath to manage and bring about his own designs, I desire to arm my self with a chearfull submissive spirit, and so with contentedness in all conditions, labouring to make the best construction of doubtfull and dark dispen­sations, Psal. 39 9. wholly silencing my self in the Lord: So to shew all meekness to all men; in respect of those that are of a quiet disposition, to be of the same mind towards them, Ephes. 4.3. endeavouring to keep with them the unity of the spirit in the bond of peace, not envying them, Gal. 5.26. 1 Cor. 13.4. [...], Pursue, as the perse­cutor. 1 Pet. 3.11. not provoking them, nor, be­ing desirous of vain-glory, vaunting my self over them; in respect of those that are of an unquiet spirit, to follow peace, and ensue it towards them, and that, so far as it is possible, and as much as in me lieth, to do all things without murmuring and disputing against them, in a blameless and harm­less way, that they may justly find no cause to murmur at me, Phil. 2.14, 15. or contend with me; and in re­spect of those that are injurious, to recompense no evil for evil, but with long suffering to bear in love, Ephes. 4.2, 23. and when a door is opened [Page 119] to me (as I conceive it is at this time) as a Chri­stian to labour to reconcile to duty, (so far as the Lord hath lent me a Talent) to do my utmost to remove mistakes, to allay heart-burnings, preju­dices, unmeet passions, so dishonourable to God, and so destructive to truth, in a Gospel way with all tenderness and humility, through love to his chosen ones.

And as I trust, without respect or worldly end, Jer. 45.5. (what ever any may uncharitably inter­pret by these) never to be wanting in this; so be­yond this line, or consideration, no man nor thing whatsoever, the Lord assisting, shall ever draw me. And this I am freely willing to impart, not onely to shew the true grounds by which I am led to these undertakings, unto such precious sons of Zion, who adorning their professions with the sober practice of truth and peace, I do most affecti­onately honour; but also to obviate something, (if the Lord so please) in the minds of my honest Antagonists, which I do too well know to be de­structive to the entertainment of so necessary a truth; and withal to evince, That through the goodness of God (to whom alone truly I desire to approve my heart) I am neither selfishly blinded, wilfully inapprehensive, carnally and stupidly care­less (as some will brand all of this mind to be) nor indeed afraid of the thoughts and censures of men concerning my self.

The great Jehovah, that over-rules the hearts of all men, grant, that while we strive to set up the Kingdome of the Lord Jesus (which by all the pow­ers of Men and Devils cannot be resisted, or one minute deferred) we do not promote the ends of such as are real Enemies thereto! to the destruction not onely of such as are now in Power, but of our [Page 120] selves, and all that mean well to Zion! Grant! that the sound of these discontents may not be so heard in other Nations, to the ruine of the happi­ness of our own, that hereby the ears of those that delight in War be so tickled, Psal. 35.25. that the Sea this Island is inclosed with, would prove too shallow to keep them out, were it not assisted with the greater and more wonderfull depth of the Lords never fail­ing goodness; and so after it hath endured so many several changes and shakings in these latter years, without any considerable diminution to her splendor and felicity, it may not run a severer hap hereafter! Which for my part, I know not how can be better prevented, then for all parties in their several sta­tions quietly to submit to, and peaceably demean themselves under the present Authority.