〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR, PERSECUTION FOR CONSCIENCE SAKE, Most vain, cruel, and destructive to the Promoters and Abettors of it; demonstrated in a Discourse from Matth. 2.16, 17, 18. and humbly presented to the Consideration of all, but especially to the DIIS TERRENIS, or the Magistrates; from God's Word, for their Information; beseeching them to permit Jesus Christ the Sovereign Rule o'er the Kingdoms of the Conscience, while he permits them to rule the Bodily State. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novit Deus unlnerare ad amorem. Sanctus in ira Dei, multò minùs hominis, emendari non vult, erudiri non vult. Aug. By John Humphreys. LONDON, Printed for the Author, 1682. To the Humbled Reader. THough thou by nature sinful art, If thou thyself forsake, Christ never will from thee departed, But thee from woe will take: For he from sin hath made thee clear, Shedding his Blood for thee, And in God's sight hath made thee dear, Keeping the Law for thee. Wilt thou be thankful, then believe That Christ did all for thee; Wilt thou be thankful, then believe That Christ gave thanks for thee. On Angel's wings thou shalt be brought T' enjoy the Heavenly Crown, Deserved, preserved, by Christ for thee In glory and renown. Let not that Sin committed be, Of which thou hast repent, The which God hath remitted thee, But let it be prevented. For Faith breeds not security In sin to wallow still; But worketh true sincerity In Heart, in Mind, and Will. Persecution for Conscience sake, etc. Matth. 2.16, 17, 18. 16. Then Herod seeing that he was mocked of the wise men was exceeding wroth, and sent forth and slew all the male children that were in Bethlehem, and in all the costs thereof, from two years old and under, according to the time which he had diligently searched out of the wise men. 17. Then was that fulfilled which was spoken by the prophet Jeremiah, saying, 18. In Rama was a voice heard, mourning and weeping, and great howling; Rachel weeping for her children, and would not be comforted, because they were not. THis is the first Persecution of Innocent Blood, committed upon Infants, in the Infancy of our Lord's Incarnation, and in the Infancy of the Fourth or Roman Monarchy, in opposition to the Kingdom and Reign of Jesus Christ, whose Right it is, Ezek. 25.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are killed for thy sake; (or as the Hebrew, Psal. 44.22. Super te, that is, Christ is our Rock and Foundation, for and upon whom the Members are slain. Upon thee, Super te;) all the day long, from the very morning, yea before the dawning of the day, of Antichrist; and yet Blessed be the rock of our foundation, 2 Tim. 2.19. Rom. 8.38, 39 because we are slain upon him as our Root, and upon his Death which is our Life; nothing can separate us from his eternal love. In the 13th. Verse we have the persuasion of the Angel to Joseph, to remove the young Child into Egypt, as a flash of Lightning before the clap of Thunder; God's Thunders are still attended with his Lightning to give warning, but the Devils are in the dark, that he may ensnare us, Rev. 8.5. & 10.3, 4. For certainly John had been ensnared with a mock Revelation of the Dragon from the airy Regions, his Prison at present, had not the Lord Jesus cautioned him, (ver. 11.) to seal his Thunders, and not to write them. Three Points are obvious in our Text; 1. By what occasion Herod was so set on fire, as to murder the Innocent, namely, because he thought himself abused, though it was but his Jealousy. 2. The Execution of this Massacre with the circumstances; 1. Of the place, it was in Bethlehem, by Interpretation The house of bread, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where our Lord was born; 2. Of the persons, Children of two years old and under. 3. The Evangelist noteth the fulfilling of a Prophecy anciently foretold by Jeremiah, that they might know it was no accidental thing, and that Christ and his must be from their birth persecuted unto Blood, before they should reign in the Kingdom. First, Herod thought himself mocked, not that he was so, but that he deemed himself so. And hence we learn, That Princes think themselves abused, and that disparagement is done to the State Royal, if men will not execute their bloody Designs, and wrong their own Souls. Herod is mocked, because the wife men will not relate the certainty of Christ's Birth, that he may murder him. And King Saul thinks himself contemned, 1 Sam. 22.7. because his Footmen would not slay the Priests of the Lord that had their hand with David. Secondly, in that he termeth it Mockery. Note, that the wicked can father that upon others, whereof themselves are most guilty. For the wise men, they meant simply, but that they were interdicted of God to return to the Court; but Herod he mocked with the Lord, for though he knew that this newborn King was to beset up, and that he must reign; yet in despite of God he thought either by policy to circumvent it, or by power to withstand the Ordinance of the Lord, scorning at the Oracles of the Prophets, and complaining of Cozenage, when himself would have cozened the Almighty. Like Phimbria of Rome, who having dangerously wounded one, the next day entered an Action against the party grieved, because he had received but part of his Blade into his body, and not all. And is it not strange, when Pharaoh shall call Moses hard hearted, when the Wolf shall accuse the Lamb, and the Serpent say the Dove is too subtle, and Herod exclaim upon the wise men for Mockery, when himself nourished so foul a vice against the highest? He was wroth, but not simply because the wise men returned not, but for his own sottishness, that he had not sent some man with them, to have seen what was become of the Babe. But thus when Princes make League, and band themselves against the Lord, and contribute towards the afflictions of his Saints, he ensnareth them in their own intentions, and infatuateth their devices, and destroyeth the counsel of Achitophel, 2 Sam. 17.14. Psal. 11.26. With the froward the Lord will deal frowardly: to insinuate that on others they hate, of which themselves are guilty, hath and will be the Dragons' Logic, till Christ hath chained him up. The second point is the Execution of this Butchery; his end was, that if possible he might have the blood of the Babe among the multitude, he spares none; and stories report, that in this Massacre was slain his own Son, whereupon Augustus the Emperor said in detestation of his cruelty, That he had rather be Herod's Hog than his Heir. Doct. 1 By which we learn, that the Devil possessing the heart of a Tyrant or wicked one, makes him execute any thing tending to the maintenance of his State; though the nature of man abhor effusion of blood, or to be checked by their own hearts; for Herod knew if Christ were born he must reign, yet against his conscience he endeavours by deceit or cruelty to supplant the decrees of God. Thus (Exod. 8.4.) Pharaoh did seek to cross the command and purpose of the Lord, in the delivery of his Servants, though by many immediate proofs and wonders from Heaven, he saw it written as it were on the walls, that the Israelites must departed; and thus Saul sought the Life of David, though he was told by Samuel, 1 Sam. 15.28. that the strength of Israel, that could not lie, had rend the Kingdom from him, and given it to his Neighbour. Doct. 2 Secondly, observe hence, that when one way succeedeth not to these Atheists, than they straight attempt another. Pharaoh at the first does but exact more labour of the Israelites, but after he deals with the Midwives, Exod. 1.15. to kill them that should be born; and after his malice breaketh out more fiercely into a Proclamation, ver. 22. that the Male born should be cast into the River. So Saul confessing, that he knew God would establish the Kingdom on David, 1 Sam. 18.17. first he thought to ensnare him by his Daughter, Fight thou the Battles of the Lord, and thou shalt have my Daughter; but after his Hypocrisy is discovered, chap. 19.2. making solemn Proclamation, Who have I among all my Soldiers, that will do so much for me as to kill David? So that he that could spare Agag whom he should have killed, would pierce David whom he should not kill. So Herod, when he saw he was prevented of his first purpose, he still traveleth with the same mischief, till he had doubled his cruelty. Such a Fire is Sin to double and increase the heat by burning. And the deferring their accursed Attempts, which should be as Water to quench them, is as Oil to inflame them; especially where the Constitution is malicious, and being wrought by the Devil's malice, who casts in fresh poison into our hearts, that if we be prevented of one Attempt, we may more violently set upon another, Rev. 12.12. yea whole Floods. Doct. 3 Thirdly, observe that there is no Edict or Command so cruel or execrable against God's Saints, which some wicked men will not execute at their Prince's Commandment. If Jesabel would have Naboths Vineyard, and cannot obtain it without his Life, 1 Kings 21.11. she shall have Governors to serve her turn, that will so follow her cursed counsel. When no man will fall upon the Priests at the command of Saul, 1 Sam. 22.17. then will Doeg take the Sword and do it, who was an Edomite, a perfect Hater of the Seed of Jacob, Rom. 9 and may have his Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Fisher; who with their poisoned Baits angle for the Lives of poor Innocents', in whom the image and nature of the Lamb dwells. Herod can here no sooner mention a Murder, but his Servants will do it; and if he'll be prepared for the Commander, it's also for the Executioner. Though his act be warranted by Authority, is it in the power of the Prince to bring in a Religion against God? Or may they do what they will? God forbidden: such an absolute power may be when the Whore is burnt, Rev. 17. by the divided Kingdoms of the Roman Empire; and may arise out of the bottomless pit, Rev. 11.7. and slay Gods Witnesses— But let them remember, that when the Witnesses rise, and Christ their Deliverer comes, and pours out his fifth, sixth, and seventh Vials, that Beast and false Prophet shall be cast alive into the Lake; Rev. 19.20, 21. and their Generalissimo the Dragon chained up in the bottomless pit, Rev. 20.3, 4, 5. till Christ hath with his new Jerusalem reigned over the Kingdoms of the world, Dan. 7.27. If the Prince should command me to burn the Bible, I ought not to do it; for a thing is not of God because the Prince commands it, but because it is of God, therefore ought he to command it. Cambyses King of Persia, inflamed with Incest, consulted with his wise men whether he may lawfully marry his Sister? They answer, they find no such Law to warrant it; but they find another Law, that the King of Persia is without all Law, absolute in his own will, as were the Arabians, and that Beast that is said to arise (Rev. 9) out of the bottomless pit. For as all Lawful Power is God's Image, and comes from God; 1 Cor. 11.7. Rom. 13.4. Isa. 42.8, 79. so all Absolute Arbitrary Power, (that is only essentially in God) presumed by Man, is from the Dragon, and not from God, who will not give away his own Prerogative and Glory to any Creature. And thus do Princes Counsellors feed them in their humours, nodding at whatsoever Augustus will have done. And even so miserable are the times, that men do wait at their Prince's mouths, and perform their Decrees, not scanning whether they be grounded upon the Law of God, which ought to be the Rule whereat Princes should levelly their Commandments, and by which Subjects should square their Obedience. For it is not enough to slay Amon, 2 Sam. 13.29. at Absaloms' command; neither Rabshake excuse himself, Isa. 36.16. for railing on the living God, though he had the Warrant of the King of Ashur to do it; but in these and such like sins they hazard their own Souls. Wherefore let us keep to the ground that Balaam at first stood on, Num. 24.13. Not for a house full of Gold to pass the commandment of the Lord. I do not say rebel, but obey not against the Lords command. Let Saul himself fall upon the Priests, if he will have them slain, and let us not assist him. Let Jezabel herself sit in Judgement upon Naboth, but let not us condemn him. We are bound to do good to the Saints of God, much less to persecute them; and 'tis said in the Gospel, Matth. 24.35, 36. he that clothes a poor Prisoner, clothes the Lord Jesus. Now what shall we say then of him that stands up like Tertullus (Acts 24.5.) against Paul, to plead against him, and to reproach him with the name of a pestilent seditious Fellow? For if they shall be condemned that have not ministered to the needs of the Saints, but have been ashamed of their bands, Luke 16.25. If Dives shall hang in Hell for not refreshing Lazarus at his Gate, what shall become of them that take the bread from Lazarus, and put Paul into prison, or else enforce Crimes against him to retain him in bands? Judges 5.23. Cursed be Meroz, because they helped not the Lord, nor stood in defence of his Truth. Obadiah against the express command of Jezabel (1 Kings 18.4.) hideth the Prophets; and Rahab (Joshua 2.3.) ventures her life to preserve the Spies; and what better Spies can there be than Preachers, that stand in the gap between God and us, as did Moses; which watch o'er the Souls of the people, (if they will be obedient to them, as Gods especial command is, 1 Pet. 5.5. 1 Tim. 5.1, 2, 17, 18.) and show them their way to Heaven, Exod. 17.12. Psal. 106.23. Jonathan being often incited by his Father to kill David, 1 Sam. 20.2. protests David's innocency; though Saul persuaded him, that David's Glory could not be without Jonathans' ruin, and would not be drawn to do it. And if he would not compass such a mischief at the Edict of Saul, which had a threefold force in it, First, as proceeding from his Father; Secondly, from his Sovereign; Thirdly, being joined with the temptation of a Kingdom: much less are we to gratify the State with the affliction of God's Saints; for we must rather (Acts 4.19.) obey God than Man: Yet disobey not the Prince, for his Commandment stands on these two feet, either to do the thing, or sustain the punishment for not doing it. Doct. 4 Fourthly, observe that as soon as Christ is born, there is trouble and commotion, civil and foreign wars; yet is not Christ the cause of it, but the wickedness and perverseness of Herod's heart: For righteousness must not yield to iniquity, and Christ must be born, and being born must reign. If he be born in thee, and thy Herod's cursed, subtle, beastly, whorish Heart; and fleshly Interest, Profit and Pleasure, gilded over with a formal whorish profession, be ready by subtlety or force to murder the Babe and Royal Seed, as certainly thou dost mystically as well as Herod outwardly; why yet he will escape into * Into Egypt, that is, mystically into dark appearances and wilderness condition, Hos. 2.14. and and there when he hath slain thy Herod, thy dearest lusts and fleshly subtle wisdom, then will he speak comfortably to thee; that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or in thy Heart and Soul, to thy everlasting peace and satisfaction for ever. Egypt, and stay there till Herod be dead; and he will and must reign at last o'er all that is in thee; or else he is never born in thee. And though the Devil rage, and the World swell; certain it is there is no such peace as this of Christ's reigning in thy Soul. It teaches peace between God and Man, between Man and Man, between Man and his inward Soul, and makes the Wolves to become Lambs, and thy Wolfish nature to turn to that of the Lambs; and causes the Lion to lodge with the Lamb. But Heroa would have the Gospel abolished, and Christ murdered, which cannot be. Shall Dagon yield to the Ark, or the Ark to Dagon? 1 Sam. 5.3. Shall the 10 Tribes go to Juda, or Juda to them? Herod loves not Christ, therefore he murders the Children. If Herod's Crown cannot stand with the Government of Christ, well may he harbour Murder in his thoughts against him; but it shall fall on his own head. For God will watch over his own Son, and fight for his own truth, and preserve as the Apple of his own eye his elect and truly redeemed, who shall have Christ's Image in them, and the Devils defaced. So as where the true Protestant Scriptural Religion, and Justification by Christ's imputed righteousness alone, Doctrine of Free Justification in King Edward and Queen Elizabeth's days, established by Act of Parliament, without works, but by Christ's righteousness imputed and received by faith. received by Faith, and declared by good works to men through the Spirit; and where this hath been granted by Parliament, and suppressed by private commandment, there may the Subjects stand on the part defensive, to ward the blow being smitten. But if it hath not been established by public Authority, then may they not take Arms to set it up, though Gods real Truth and Gospel; but suffer for it. Out of the Murder itself we gather, that though many be slain, yet Christ escapeth. And that in the greatest persecution, yet Christ's Religion shall never be abolished, because Christ liveth: Christ lives, and I live; yet not I, but Christ in me, Gal. 2. When Jezabel thought she had had her hands full of Blood, and had rooted out all the Lords Prophets, and visibly scarce a Face to be seen, so as Elijah thought himself to be left alone, 1 Kings 19.18. yet says God, I have reserved 7000 that have not bowed a Knee to Baal. And when by scattering the Sheep, and smiting the Shepherd, Zach. 13.7. the Devil thought himself flush; and that by Christ's Sleep in the earth he had utterly stung him to destruction; then was his Resurrection most glorious, and then did the Churches of Christ increase daily. For such is the nature of the Gospel, that the more it is trodden down, the higher it riseth; and all the Powers of Earth or Hell, that ever stood against it, have in all Ages, and ever shall, be either won by it, or ruined by it. For the more it is maligned, the broader it spreadeth; and when it seemeth to be dead, then is there most life in it. Sanguine fundata, & Ecclesia sanguine crevit; Sanguine tam illa vicit, sanguine finis erit. The third point, which is the Prophecy (Jer. 31.15.) is to declare the greatness of God's mercy in the delivery of the Jews, and showeth them that they were like to the Benjamites or Israelites, that is, utterly destroyed and carried away; insomuch that if Rachel, the Mother of Benjamin, could have risen again to seek for her Children, she might have wept for want of them, but she should have found none remaining. This does the Spirit bring in here, as a Butchery foretold, to the end that none might wonder or be offended at it. Though the Saviour of the World should come with Blood, and cause the loss of a multitude of Children, and himself preserved; to show that Christ and his Gospel is attended with great crosses and losses, yea the dearest; and yet they that will not leave all for him, are not worthy of him, Matth. 10.37. Luke 14.28, 29, 30. Phil. 3.8, 9 The severest crosses, and the losses of the profitablest, and sweetest, and pleasantest things attend Christ. If thou wilt have Christ for thy Saviour, for thy Lord, for thy King, for thy Husband, for thy all; thou must have him alone, he will not admit of any Corrivals at all, he must be sole in thee and over thee; or else thy Idol, for thy Idol and he will never brook together, he will slay all thy Idols, whether Children, Lusts, Gold, Honour, Pleasure, Profit, or whatsoever; and thou must lose all, Luke 14.28, 29, 30, 31, etc. Matth. 10. yea Life must not be before him. Or else like to the Gadarens, if thou valuest thy Swine before him, thy Swine shall save thee in the day of the Lord, if they can. Lastly, though Rachel lost her Children, yet she did not lose her Saviour: Though some here will rather lose Christ than their cursed Children, and the Brats of their own bearing and fleshly fruits; such self-lovers are men, that profess Christ and hold a shadow. But you that willingly lose for Christ, to honour and save his Truth, as Rachel did her Children, shall at last have double as Christ promised, Mark 10.29, 30. and mark that word Jer. 31.17. where in the capital comfort lies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies, At the end of the World, in the last times of it; that is, in this new state, in Christ's Kingdom, thou shalt see them again. In tuo novissimo spes est, There is hope in thy end; that is, in the Resurrection and Kingdom of Christ she shall see them that are Gods Elect, and had the Holy Ghost, not capable of dying or being slain any more, but in full perfection and incorruption, 1 Cor. 15. This being believed, it palliates and contemns Death, rather than maketh afraid of Death. FINIS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro Rege & Regno Preces. O Deus, judicia tua Regi da, & justitiam tuam filio Regis. Fac eum populum tuum adjudicandum justè, & pauperes tuos jure. Fac tu justum temporibus ejus ad storendum, pacis etiam amplitudo donec non sit Luna. Et dòminabitur à mari uno ad alterum, & à flumine qu●quo ad fines terrie, fac Jehova. Ad incurvandum ei omnes Reges & Potestates, ac omnes gentes servient ei. Deus gratiam faciat nobis, & benedicat nobis & regno, & Sponsae Christi; illustres faciem tuam erga nos maximé. A Prayer for the King and Kingdom. O God, give thy Judgements to the King, and thy righteousness to the Kings Son. Cause him to judge thy people justly, and thy poor righteously. Let righteousness flourish in his days, and abundance of peace, while the Church endures upon earth. Let him rule from Sea to Sea, and from the Rivers unto the ends of the Earth. Let all Kings and Princes bow before him, and all Nations serve him. O God, let thy favour be shown to us; bless us and the Kingdom, with the Church of Christ, and make thy face to shine upon us for ever. Amen. Postscript. TO all Christian Magistrates and Ministers, the Author of this Book most humbly addresses himself; who acknowledges that he is Misiorum postremus, the least of the least. What was said of the King of Cappadocia in Horace, may be said of Jesus the King of the poor suffering Saints, Mancipiis locuples egit aeris Cappadocum Rex, He hath many poor suffering Servants, but little Money. First, I humbly crave your pardons for any thing that may seem in me presumptuous, or wherein I have miss the truth. Also I do protest for myself, and I humbly conceive I may for many thousands more, that it is not in any contempt of the King's Laws and Authority, that we worship God without the Forms and Modes by men imposed; but truly for conscience sake, as fearing the great God, who is still maxima potestas, the highest power. And for myself, since the Year 1664 I might have had many Preferments in the Church, as 100 l per ann. if I would have conformed, and have underwent many trying Dispensations, both from false Friends, false Brethren, and private and public Enemies; which might have provoked me to accept of Honour and Preferment, had not the Word of the Lord and a tender Conscience stood in my way, for which I bless the Lord. I acknowledge Christ's merits and righteousness imputed to us, of mere mercy and divine love, and received by the saith of the operation of God, for my Justification and Life; the Holy Spirit within, and the Word without, for the rule of my Life and inherent Sanctification. I acknowledge a Holy Catholic Church, dispersed militantly through the whole world, which shall be gathered together into one, at the second coming of Christ. I approve, teach, and practise, all conscientious obedience, to Kings and all Magistrates, till Christ's second coming, before whom the Kings shall veil their Crowns. I approve of a regular and Gospel Ministry in the Church, (being myself ordained by Imposition of Hands in the Church of England) having the spirit of grace, and ordinary acquired gifts, and the Authority of the Spirit by Imposition of Hands by the Presbytery, 1 Tim. 4.14. I am not against Superintendents, and such Prelacy as Timothy and Titus had in the Church of Christ. I am for Peace, for Liberty of Conscience according to the Word, for Truth, and His Majesty's long life and felicity. Amen. FINIS.