Cain's Mark AND MURDER K. Charles the I. HIS MARTYRDOM Delivered in A SERMON ON January the Thirtieth. BY David Jenner, B. D. Prebendary of Sarum. LONDON, Printed by J. R. for John Williams at the Sign of the Crown in St. Paul's Churchyard. 1681. To the Honourable MARMADUKE DARCY, Brother to the Right Honourable COGNIERS DARCY Lord DARCY and MENIL. SIR, THe following Discourse, being Clad in a mean Country Dress, and wanting the usual Ornaments of this Learned Age; High Strains of Oratory and Eloquence, and the brave Flourishes of Rhetoric, was never by me thought Worthy of an Imprimatur. But such has been the Importunity of some, and the Arguments of others; pretending the Publication thereof may tend to the Public good, that is, to the Confirmation of some in their Loyalty, and to the Reducing of others from their Disobedience (which indeed ought to be, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only Design of all our Endeavours,) as that, at last it has free leave to Walk abroad; and if it meets with any that are disaffected to the Present Government; I only request, They would first Candidly peruse it, before they Censoriously Condemn it: As for all others, I doubt not but their Charity will east a Veil over all its Erratas. And as for the reason of its Dedication unto your Honour, it is double. First, Your High and Undeserved Favours bestowed upon myself: Secondly, Your Eminent and Constant Loyalty, not only to His Present, but also to His Late Majesty of Ever Blessed Memory. For it is well known, that you did not only make it your Duty, but your Delight (which is your Glory) to Serve His Late Majesty in the Extremity of His Misfortunes: And you were ever found (in the very Front) among those many Heroes and Worthies, which Fought and Suffered for Him. And truly, were I not assured that your Modesty had rather your own Works, than my Pen should express your High and Great Merits, I could easily enlarge this short Epistle into a Volume. And willingly Expatiate in your due Praises, for venturing your Life and Fortunes in the Service of that Glorious Martyr King CHARLES the I. Who was a Good Man; in Aristotle's strictest Definition, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Having in Him an happy Connexion of all the Virtues (Gradu Heroico) in the highest Degree. And here, I cannot but admire, and be astonished, to read, that ANTONIUS TRIUMVIR, a Roman Heathen should have such an High Valuation for Varro's Learning; as, after Semence, to pardon Him and Subscribe Vivat Varro, Vir Doctissimus. And that the most Exemplary Piety, the Universal Learning, and the wonderful Acquirements of our Ever Blessed Sovereign CHARLES the I. should not have the least Influence upon the Minds of his Murderers, and should not have caused them to Retreive their own Sentence of Death, which they most Barbarously had passed upon him; nor at last prevail with them to Subscribe. Vivat Rex, Vir Doctissimus, & Pientissimus. But the Alwise God designed a better Life, and a more Glorious Kingdom for His Majesty; and therefore he permitted them to open the Cage and Tabernacle of his Body, that so his Immortal Soul might the sooner take Wing, and fly up unto the higher Regions of endless happiness; and there take Possession of that Incorruptible Crown of Glory, which the Holy JESUS (who was gone before) had prepared for Him. Unto which place of Eternal Bliss, that your Honour, and all those, who have faithfully served their Prince and Country; May in due time, arrive, shall be the constant and daily Prayer of him, who is, Noble Sir, Your Most Humble Servant DAVID JENNER. Cain's Mark. Genesis 4.15. The Lord set a Mark upon Cain, etc. January the Thirtieth. THE Day and the Text are (I hope) pertinently, though (I am sure) unhappily met together; They making a sad and lamentable Report of a double Murder. The one committed upon the Person of Innocent Abel, the other upon the Sacred Majesty of King Charles the First of ever happy Memory. And you have the Authors of both deservedly Marked and Branded for the same: The one by the Hand of Justice, as in the Day: The other by God himself, as in the Text. The Lord set a Mark upon Cain, etc. For Methods sake we shall begin First with the Text, and then Conclude with the Occasion and Matter of the Day. As for the Text, The Lord set a Mark upon Cain, etc. It is necessary we Inquire, First, Into the Occasion of these Words. Secondly, What was this Mark. Thirdly, What should be the End and purpose of it. Lastly, The Improvement of the whole. 1. As to the Occasion of these Words. Vid. St. Aug. civ. Del. l. 15. c. 7, 8. It was Cain's Barbarous and Malicious Murdering of his Dearest and only Brother Abel: And his just fear of God's Vengeance attending that his Crime: He was in a Panic Fear and Dread, lest his Fellow Creatures should become his Executioners, and Revenge his Brother's Death; especially, seeing the chiefest (if not the only) provocation he had for this his unheard of Fratricide, was nothing else but his own inveterate emulation, and Serpentine Hatred, arising only from God's Approbation of his Brothers Offering, rather than of his. For God was infinitely better pleased with Abel's Oblation being accompanied with honest simplicity, and sincere Heartedness, than with Cain's, notwithstanding all his pompous shows, and specious pretences of deep Devotion. And here by the way, we cannot but take notice, how much Eva was deceived and disappointed in her Expectations, (a sufficient Argument of Humane Frailty:) For after her Fall, God having blessed the Conception of her Womb, and having Enriched her with a Son, She presently (Jonas-like) sondly sets her heart and affections upon him, and Names this her Firstborn (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Cain, that is, Possession and Fullness. But her Second Son She calls (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Abel, that is, Vanity and Unprofitableness. By which diversity of Names evidently appears a diversity of affection in the Mother, and it shows us the preposterous Love of lapsed Mankind, as also the shallowness of our Judgements, in that we oftimes highly esteem, and eagerly value that most, which in truth is worst, and make that the object of our choice, which God refuseth; and commonly place our joy and Contentment in that which proves our greatest Cross, and occasion of Sorrow. Further, this minds us of another Truth, to wit, that innocent good Men in this World, many times (even like Christ and Abel from their Minority) are had in less regard, Reputation, and esteem, than the Wicked and Debauched Bravadoes of the Age. Thus we find impartial Aristides Banished for his Virtues, Aemil. Prob. vid. Pious Socrates' (a) Aelian. Hist. l. 2. c. 13. p. 33.35. Martyred for his Religion, whilst Atheistical and Scoffing Aristophanes has the Eugè and Applause of the People. Thus an Esau is preferred before a Jacob by his Indulgent Father Isaac, and here, a Cain before an Abel by his fond Mother Eva. Whereas God Almighty looks not at the outward Features and Beauty of the Body, but at the inward accomplishments and Rectitude of Mind, at the Sincerity, Uprightness, and Integrity of Heart. And upon this account it was (as Justin Martyr well expresseth it) that God rather accepted of Abel's than Cain's Offering, Scil; Because Abel gave God of the Best, but Cain Offered the very worst of his Flock and Fruits. Justin Martyr, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.) And thought to put God off with any small present, whereas Devout Abel thought nothing too Good, too Rich, or too Costly for that God who had been the bountiful Donor and Bestower of all that he enjoyed. Cain was willing to live upon, and (pardon the expression) to Farm God's Earth, but very unwilling to pay him the least Moiety, Duty or Tithe justly due for the same. And therefore God (the searcher of Hearts) does most righteously reject Cain's Person and Oblation, the which unexpected accident Cain enviously observing, does immediately boil with anger, and swell with indignation, for the Context, v. 5. assures us, that Cain was exceeding wrath, and his Countenance fell: Where (by the way) we may again take notice, that Hypocrites (such as was this Cain) cannot endure to be called, reputed, or adjudged such; no, though they are truly conscious to themselves that they are no other; nor are they willing to be served in their own kind, nay, they will not give God himself leave to deal with them according to their own Rule, nor as they deserve, for Cain will fret and fume, if his false heart, and Hypocritical Sacrisice be detected, and rejected by God. Nor does his Rage stop here, but presently in despite and Revenge to God (the Discoverer of his Hypocrisy) he Plots the Felonious Murder and Slaughter of one of his Innocent and chiefest Creatures: Nor is he ever satisfied, until he has imbrued his Hands in his Brother's Vermilion Blood. And this should caution us all not to Retain the least Envy and Malice in our Breasts against any Person whatever, but especially not against our Brethren, Friends, and Relations, lest that, these Embers and Sparks break forth at last into an unquenchable Flame. It is an Ancient but true saying, that Old Anger proves Cursed and irreconcilable Malice. For Malice seldom gives over until it has effected the ruin and destruction of the party it Opposes. Wherefore, as the Apostle adviseth, Let not the Sun go down upon our Wrath, Ephes. 4.26. But stop we evil beginnings in a Pious Zeal, and prevent we such Malicious Designs and purposes by a Godly Care. Thus much for the occasion of these Words, The Lord set a Mark upon Cain. 2. In the next place, we are to inquire into the nature of this Mark, which God affixed upon Cain, and truly here we are at a loss, not having any certain Rule to guide us, the Holy Scriptures (for Reasons best known to the Omniscient Spirit) being wholly silent in this particular: So that, what we have concerning it, we must borrow from Tradition, which at the best is but fallible (in as much as 'tis humane:) But yet not to be despised, but rather owned and reverenced, as long as such Traditions deliver nothing contrary to the revealed Word of God, but are consistent with the same, as also with the Rule of Faith and good manners. This being premised, I shall give you a brief Account of this Mark, as we have it in the best and most Authentic Writers, for to name the fancies of all Authors as to this matter, would be endless, and some of them fruitless, being little else but the extravagant fancy, and incredible product of a wild Brain, such as that which the great Antiquary Selden mentions in his Synedria veterum Hebraeorum, when speaking of Adam's punishment for eating the forbidden fruit, he tells us, that it was a Tradition, that Adam sat many years (some say an 130) before he begat Seth, in Water up to his Nostrils (in aquâ sederit usque ad nares, ob peccatum illud, quod de Arbare vitae comedendo commisisset etc.) And from hence risen many Superstitious Customs and Ceremonies used by the Jewish PENITENTIARIES, as Buxtorf. has noted to our hand. And 'tis believed by some, that Cain, being accursed, Banished, or rather excommunicated from the Society of the Church of God, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which we translate Vagabond and Wanderer, do signify, (as hereafter more at large.) Did in the like manner do Penance in Water for his notorious Fratricid. But to let pass this fabulous Story, and to come nearer to the business in hand, some affix this Mark unto Cain's whole Body. Others confine it only to some particular part and Member thereof. Of the first sort are those who make this Mark to consist in a Paralytical fearful trembling of all his joints, Head, Hands and whole Body, especially at the sight and occurrency of any living Creature, whether Man or Beast, such being his dreadful reflections upon his horrid Gild, as that he feared every Creature he met with would prove the Harbinger of Death unto him, notwithstanding God had (to the contrary) passed his word and promise for his preservation: Fagius confirms this opinion with the following Reason, Scil. Because God said to Cain. v. 12. Thou shalt be a Fugitive and Vagabond in the Earth, that is, as the Septuagint render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Thou shalt go sobbing and sighing, trembling and quaking on the Earth. Which is the just reward of Murder. Others are of opinion, that God did not set on Cain any other visible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark or Sign (for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oath, signifies) but what did appear unto the view of every one, in his Physiognomy, frightful ghastly look, and dejected countenance. For that his Countenance did thus look strange and ghastly is evident from the question God put to him, when he was a Murderer only in intention as v. 6. God said to Cain, why art thou wroth? and why is thy Countenance fillen? if thou dost well, shalt thou not be accepted? and if thou dost not well, sin lieth at the door: I know by thy knitted Brow and frowning Countenance, that thou hast not done well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; thy mad hellish look discovers the naughtiness of thy heart; thy very Forehead speaks thy guilt, therefore tell me the truth, hast thou not plotted some mischief, such as the Murdering of thy dear Brother? Surely, if Cain looked thus ruefully discontented before he had Slain his innocent Brother, we may be confident, that after the perpetration of so execrable a Fact, nothing but Horror and Amazement seized upon him; well than might his Fore head wrinkle itself into a Thousand Furrows, and his whole Face become the Scene; On which you might at the first view behold the Prologue and Epilogue, the first and last part of so direful a Tragedy. It is observable that the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not only signify Anger, but also, and that very frequently, a Countenance and Face, and sometimes an Angry Countenance, and next because the Countenance is, irae index, as Buxtorf. notes, the Discoverer of a Man's inward wrath and Anger. And 'tis believed by some that Cain looked thus, i. e. furiously, angrily, and discontentedly; so that who ever saw him might easily conjecture him to be the Murderer, none ever looking with such an unkind Aspect and frightful hugh as did Cain, in so much as that his Murder might be read in his Eye, and by the wretched forlorn cast thereof, Men might soon perceive the late Murderous Act, bad habit and intent of his Mind: For you know who says it, Animus habitat in oculis, the Mind dwelleth in the Eye, and by the several Aspects and Casts of the Eye, many Vices (as well as Virtues) are commonly discerned. In Holy Scripture we read of an Evil, as well as of a good, Eye; Prov. 23.6. Eat not the Bread of him that hath an evil Eye. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is, eat not the Bread of him who hath a Covetous Eye, and in 2. Pet. 2.14. We read of an Adulterous Eye, as also in Deut. 15.9. of an Envious Eye. Take heed that thine Eye be not evil against thy Brother. And in 1. Sam. 18.9. we read of a Murdering Eye, for 'tis said, that Saul eyed David from that day forward. Montanus Arias renders the words (malignè aspiciens) Saul looked upon David with an Evil, Malicious, Murdering Eye: So that, who ever had then beheld saul's Eye, might easily have perceived the Murderous intent of his Mind against innocent David; and from hence (I mean, from the Evil, Cruel, Envious, and Malicious Cast of the Eye,) Murderers of old were usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Men Scur, Grimm, Fierce, and Savage in Countenance. Much of this opinion was Nehemanides, only he was grossly mistaken in making Cain's Countenance to look so dreadful and so frightful, as that none of Mankind durst ever after associate with him; for the contrary appears, in that Cain had Society with, and a plentiful issue by, a Wife, whom (if he did not Marry) he knew after he was thus stigmatised by God. v. 17. But to wave this, the generality of writers conclude, Vid. Critic. that God did set some peculiar and visible Mark on Cain, and that from hence after Ages (in imitation of the Divinity) did fix Marks on persons, as Characteristical notes and signs, sometimes of their Honour and Renown, other while, of their Shame and Naughtiness. And these Marks were either Divine, Ecclesiastic, or Civil; Divine was that Mark which we read of in Ezek. 9.4. When God Commanded the Angel to Mark the Foreheads of all the Men that sighed and Mourned for the Abominatious that were done in the midst of the City. As for Marks Ecclesiastic, Justin Martyr makes mention of them in his 118 Question, where he tells us, it was the Custom of the Church, that the Minister (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. with his right hand did set a Mark on those that were baptised, but what was this Mark, he is not in that place pleased to tell us, though 'tis more than probable, that it was the Sign of the Cross, which is now in use. Civil Marks were such as the Supreme Authority did affix unto Men, either as Demonstrations of their Worth and Renown, or else of their Gild and Punishment, and these latter had commonly a mixture of justice and Mercy, they being inflicted not only as Signs of punishment, but also as Marks of favour, and of Reprieve from that Death which those Malefactors by their Capital Crimes had justly deserved, but were for certain wise politic Reasons Reprieved, however Branded for Peccants. Of this nature was both the Grecian and Roman Mark with which they were wont to Stigmatize Capital Malefactors, and usually they set either Theta or the first Letter of the Malefactor's name: In like manner 'tis thought by some that Cain was Marked in the Forehead with (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Coph, the first Letter of his Name. And it is probable from hence the Romans borrowed their Custom of setting the Letter C: (which is equivalent with the Hebrew Letter Coph) on the Foreheads of Notorious Transgressor's: For with them (I mean the Romans), was frequently termed Litera Condemnationis, as, A, was Litera Salutaris. R. sin. Antiqu. What ever Cain's Mark was, we may be assured, it poined out God's Mercy and Cain's guilt, and consequently did declare his disgrace and ignominy, like those Stigmatici or Malefactors (for the terms are Synonimous) among the Romans, whose lives indeed were spared but yet they were Branded with some infamous Letter in the Hand or Forehead, whence Pliny called them Inscriptos: and others called them Literatos, from the Letters set upon them, thus the Athenians Branded their Enemies (the Samii) when they took them Captive, from whence arose the Proverb. Samiis Neminem esse Literatiorem. Rabbi Solomon (as quoted by P. Fagius and other Critics) is of opinion that cain's Mark was either the first Letter of Jehova or of his own Name, though others (and they of no small fame) Conclude, that Cain's Mark was indeed in his Forehead, and that it resembled the figure and aspect of one of the Seven Planets, and that in after ages the Sons of Men (which were the Posterity of Cain) soon became Idolatrous and Worshipped the Host of Heaven, to wit, the Sun, Moon and Stars: And they so for prevailed as that afterward they tempted the Sons of God, that is, the Seed of Seth unto the like Idolatry, For Acts 7.43. Ye, that is, ye Jews the Seed of Seth, Abraham and of Isaac, ye have taken up the Tabernacle of Moloch, and the Star of your God Remphan, Figures which ye made to worship them etc. On which place Occumenius writes, that this Remphan was a Star painted in the Forehead of Moloch, and that it was usual for the Heathens of old thus to paint their Gods. And our English Histories assure us, that here in Great Britain (whose Radix signifies to paint,) about the time of the Trojan War, Men were wont to paint and Mark not only their Idol-Gods but themselves also with a Star in their Foreheads. The like we read of the Phaenicians and other Nations nearer the place where Cain and his Progeny lived, and 'tis probable after Ages did this in honour and in imitation of Old Cain, whom Tradition makes to be thus Stigmatised and Marked, in the Forehead, with a Star: And thus Cain's posterity made and accounted that Mark a Badge and Emblem of honour, which God instituted to be not only a Token of future security and preservation, but also a signal Mark of present Gild, and of Divine displeasure. There is one opinion more (the most probable of all) and it is that which the Learned Gregory of Oxford mentions, to wit, that God did set some certain Letter of the Hebrew Alphabet on Cain: And this his conjecture is borrowed from that incomparable Critic Gerundensis, who tells us, that the Hebrew word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Oath, signifies an Alphabetical Letter, as well as signum, a Mark, and that the Hebrew Text (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which we translate, the Lord set a Mark upon Cain, may as well be read thus, the Lord set a Letter upon Cain etc. Which Letter he and others think probably to be the Hebrew Letter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Tau, which is the first Letter of the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Teshuvah, that is, Repentance, for God did primarily design by this Mark, Cain's Repentance and conversion: And it is not to be forgot, that the very same Letter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Tau, God Commanded the destroying Angel to set on the Foreheads of all those good Men who repent, and mourned for the Abominations and Sins committed in the City. For because the above mentioned devout Persons, did seriously and after a godly manner, sorrow and grieve for the Sins of the Land: God Almighty when he commissioned his Angel to Kill and Destroy all the ungodly and wicked in the Land, gave to the said Angel a special Charge first to Mark with the Letter Tau, all those that truly Repent, and that were to be preserved from that common Destruction; for Ezek. 9.4. what we translate, set a Mark upon the Foreheads of the Men that sigh, etc. May thus be read, as Junius observes, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, And Tertulll. adversus judaeos c. 11. p. 104.10. says the same, super quos est Tau signum ne accessetitis. set a Tau upon the Foreheads of the Men that sigh, etc. And Vatablus quoting the Hebrew Rabbis, says, they thus read the place, and so does Drusius Tertullian and Grotius, but they do not make this Letter Tau to be the first Letter of Teshuvah Repentance, but rather of (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Torah, which signifies the Law, and then the meaning of the place is this, go set a Tau on all them who have conscientiously kept (the Torah) the Law of God, and have mourned and sighed for others transgressing the same. After this manner they conceive Cain was Marked in the Forehead with the Letter Letter Tau, which was to put him in mind of Two things. First, of Torah the Law of God which he had wilfully broke, in Murdering his Brother. Secondly, of Teshuvah, His indispensable Duty of Repenting, and bewailing that his so diabolical Act. And thus at large we have endeavoured to give you the best account (we can) of the Nature of this Mark which God set upon Cain. Thirdly, It follows that we inquire out the end and final Cause for which God was pleased to set a Mark on Cain, and in all likely hood, God's end was Two fold, either in respect to Cain himself, or else in regard to Posterity. If in respect to Cain, than it was either a Mark of Punishment, or (Secondly) a Token of great Favour and Mercy towards him. First, It was a Mark of Punishment, In as much as it signified Cain's Banishment and Excommunication out of the Glorious presence of God himself, and from the Communion of his Holy Church. For as it is a great Solace to a Pious and Devout Soul to enjoy God in the Society and Communion of his Church, so is it on the other hand a great Judgement to be deprived of the same: Ignatius in his Epistle to the Ephesians, excellently describes the Privileges of Church-Fellowship, when he says, that if the Prayers of One Holy Man (such as Moses, David, or Jacob) have been so prevalent and powerful with God Almighty as to divert immanent Judgements, and to bring in Personal and National Blessings, if so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. How much more persuasive than are the Prayers of the Bishops and whole Church unanimously met togerher as in one Chorus to Laud and Praise God. And what can these Universal Prayers be, but as a thick cloud of Incense Ascending up from the Altar to the highest Heavens, and as the sweet Harmony and Melodious Consort of Celestial Music, sounding in the Ears of the Divine Goodness? And as it is Heaven upon Earth thus to enjoy the Rays and Beams of the Glorious Sun of Righteousness, shining full bright within the pale and Bounds of his Church; so on the other hand, it is the greatest punishment imaginable; yea, verily Hell upon Earth (though Erroneous and Debauched Men do not think so) to be deprived of the same, and swallowed up in worse than Cimmerian Darkness, to be delivered up to Satan, and cut short of the fruition of God and his Holy Ordinances: This (says that Ancient Father of the Primitive Church) is one of the greatest punishments any Man on this side Hell is capable of: And such was the punishment of Wicked Cain, employed and signified in his being Stigmatised. Now that Cain was thus Excommunicated and Banished from the Church of God, Paulus Fagius, Bonfrenus (as quoted in the Synops. Crit.) and the Learned Bochartus proves. First, from Gain being a Vagabond and Wanderer upon the Earth: For the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which we Translate Vagabond, Buxtorf enterprets to signify Extorrem, that is, an Exile, a man Out-Lawd, one that is deprived of all Law Ecclesiastic and Civil, for so the Extorres were Sentenced, and therefore seeing Cain was such a one, he must necessarily be Excommunicated, and abridged of all Church Privileges and Fellowship. Secondly, In that Cain is said (in the Verse immediately following the Text) to go out from the presence of the Lord, etc. Paulus Fagius. Discessit ab co loco ubi Dominus illum convenerat, ubi tum erat Ecclesia & Caetus piorum ad Cultum Dei Confluentium, etc. The sum whereof is this, that Cain departed from the place where God met him, and where the Church of God at that time was fixed, and went his way into Nod, that is, into a strange Country, or rather (in terram Vagationis) into a Land of Banishment and Exile, far remote from all Divine Worship, Ordinances, and true Religion; And there, in that Land of his Banishment, his Sons and Posterity became Idolatrous and extremely wicked; and welf they might, being given up to vileness of affection, Reprobateness of Mind, and being shut up in Darkness and Spiritual Ignorance, they might soon be alienated from the true Church, and pure Worship of the ever living God: So then, as soon as Cain is become a Wilful Murderer, God Banishes him out of his Glorious presence, as also debars him from all Communion with the Church of God: From which passage of Divine Providence, we may (with the above mentioned Author) learn two special Truths. First, That, Malos non esse ferendos in Ecclesia, etc. As soon as men are upon sufficient Grounds discovered and proved to be notoriously wicked, and enormous in their Actions and Conversations, they then ought to undergo the Church's Censure in order to their Amendment! And therefore as soon as Cain's Murder is Revealed and proved, God out of Hatred and Indignation to that his Sin, turns him out of his Favour, and Church's Communion, and all because, Virtue and Vice, Light and Darkness, God and Belial, may not cohabit, and dwell together. All care then, is to be used for the preserving God's Church pure and spotless, without Wrinkle or Blemish: For as God Almighty at the Judgement Day will make a Separation between the Sheep and the Goats: So does he Authorise his Bishops, Pastors, and Governors of the Church Militant here upon Earth, to Separate the Notoriously Bad from the Eminently Good. As for Hypocrites and such Wicked Men, whose Naughtiness cannot be discovered nor proved, they being Masked over with an outward Profession and Form of Religion, and so lying undiscovered, must be tolerated in the Church, for they are the Tares which will grow up with the wheat: But as for all Cain's who are openly wicked, whose Villainies may be read in their Foreheads, they are not to be permitted to enjoy so transcendent a Privilege as Church Fellowship, but aught to be presented in due Course of Law. Secondly, From hence we may be informed of the many Dangers Ghostly and Bodily all Excommunicated Persons are exposed unto: (Quantis in periculis versentur illi, & quàm expositi sint Satanae & omnibus Malis, Qui extra Ecclesiam sunt constituti? etc. A Wicked Man Excommunicated, like Cain, is from under the Protection and guard of Divine Providence, he is exposed to men's Malice, to the Beasts cruelty, and lies open to all the fiery Darts of Satan's Temptations. His Sin and Gild subjects him to the vengeance and viols of God's wrath, and he may well fear that every Creature will take up Arms against him, and become the Executioner of God's Anger, and so pay unto him the Wages of his sin, which is Death; and that which is worst of all, he being Excommunicated God's Church and Favor, is given up unto a Reprobate Mind, and unto all manner of Profaneness, as was Cain and his whole Generation. But Secondly, this Mark set on Cain, was not only for a punishment to him as it denoted his rejectment and Excommunication out of God's Church and Favor, but also in that it was a perpetual Brand and Mark of Infamy and Ignominy set upon him on purpose to discover unto all Persons his foul fact, his horrid Murder and Gild: Yea, briefly, it was as the Handwriting on the wall, or as the Finger of God Pointing out and declaring to the whole world, This, (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Cbrys. Ho, 19 in Gen 3. This is the Murderer, This is that cursed Cain who so maliciously slew his pious and innocent Brother Abel. As this Mark of Cain's was for his punishment, so likewise, was it for a special Token and Sign of God's clemency and Mercy towards him, and that first, in as much as it was a Mark of Preservation, St. Chryl Tom. 3. in Psal. 144. p. 5.20 c. and the assurance of a Long Life. God might in his rigour and Justice have cut him off, in the very Act of Sin, but (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉!) unfathomable is the depth of God's love, unconceivable is the immensity of his Clemency, unsearchable are the Riches of his Mercies towards the Sons of Apostolized Man; he saves a live when he might justly have killed, and suffers them to tread upon his Earth, whose heavy load of guilt and sin might well have pressed and sunked them down to the centre of it. Such is the Superlativeness of God's Benignity, such are the yearnings of his Bowels of Compassion towards Guilty-Cain, as that he does not only here in the Text, Reprieve him from the sudden Execution of the Sentence of a speedy Death, according to the Tenor of the Law made against Murder, but bestowed also Long life upon him, which was a Mercy so great, as that 'tis beyond conception and expression. And that Cain lived long (as the premises speak) is an universal Tradition, and the Sacred Scriptures (those infallible Oracles of Truth) assure us that he lived to see his children's Children, it was a general opinion among the Jews that Cain lived unto the Seventh Generation: to this purpose, they read the words immediately before our Text. Whosoever Slayeth Cain, Vengeance shall be taken on him etc. The Hebrews read them thus, Whosoever Slayeth Cain, at the Seventh Generation Vengeance shall take hold on him. And thus they make the words prophetical of Cain's living unto the Seventh Generation, and of his being Killed in that Generation, and who ever should then Kill him should be severely punished. The same Tradition makes Lamech to be Author of Cain's Death. For whilst he was lying solitary in the Woods upon the Ground, Lamech (an Hunter) mistaking him for a wild Beast Shot, and killed him; for which Fact, Lamech's two Wives Adah and Zillah (v. 23. of this Chapter) would not longer live with him, but endeavoured a Divorcement from him, he being a Murderer: Wherefore Lamech makes his just defence, and vindicates himself, and takes off their Accusation of Wilful Murder, alleging that he slew the Man Cain against his will, unawares; otherwise he had not done it; and therefore, if God did permit Cain (a wilful and malicious Murderer) to live so long as to the Seventh Generation, he did not question, but God would suffer Lamech (who had at the worst committed only Manslaughter unawares by mere casualty) to live not only unto seven, but also unto Seven times seven Generations, that is, unto a far greater number of years, than did Cain. St. chrysostom is of opinion that Lamech was a very good and just man, St. Chrysost. in Gen. 4. Hem. 10. and that because, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. a good man is always the first accuser of himself; For such an one was Lamech, who as soon as ever he had accidentally Killed a man, does not conceal it (as did Cain) but ingenuously Confesseth it, and therefore if Cain sound mercy, much more Lamech. But to conclude this particular, we will no longer traverse the above mentioned Tradition, nor dispute its verity or falsity, only this we are assured of, scil. That Cain lived long after the Commission of his detestable Fact, and the Signature on his Forehead was a confirmation and sealing of the lease of a Long Life to him, all which was an undeniable Argument of God's Goodness and Mercy towards him. 2. This Mark was a Token of great Mercy, in that God thereby did declare he would not only give Cain a longer time to live in, but also a longer time to repent in. For by thus delaying his Execution, God primarily aimed at Teshuvah his sincere Repentance and conversion, expecting that now he should redeem time, expiate and wash out (as much as in him lay) the stain of his Bloodguiltiness in the Tears of Godly sorrow, of unfeigned Contrition and hearty Repentance: It being an unexpressible Mercy to have a Moment of time to repent in, and to sue for a pardon; but God be praised, this was Cain's good hap; whereas many (like Zimri and Cozbi) are cut off by the Hand of Justice in the very Instant, and Act, of sin. Thus far we have heard how this Mark concerned Cain's own person. It follows, that we inquire wherein it concerns us, and All men. The which it does, In as much as it is a Mark of Caution and Warning unto all men, that they do not presume to commit the same, or any other, sin; St. Chrysos. Hom. 19 in Gen 3. lest God visit the sins of the Fathers upon the Third and Fourth Generation of them that hate him, and that will not keep his Commandments. And although Cain found Mercy, yet it is a great question whether any who shall dare presumptuously to commit the like Transgression shall find the least Mercy, and that because, posteriorum peccata semper sunt graviora, second sins are always the worst, not only in their Nature, but also in their dreadful consequences and effects. 2. This was a Mark of Instruction unto others, that they should not without special Commission from God and lawful Authority Kill any Man, no though he, were a Cain, a Murderer, and this is St. Chrysostom's note on the place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Seeing all Vengeance belongs unto God and unto his Vice-Gerents, i. e. the Higher Powers upon Earth, it is not lawful for any private Man what ever to take upon him the Executing of the Law, nor to Kill any Man though never so criminal without a particular Warrant from lawful Authority. (Non licere privato cuique vel paricidam occidere, etc.) It being (a) Grot de jure belli & pacis. contrary to the very Law of Nature for one person-to Kill another though he be never so Peccant: And although we read of private persons Killing of others, as of ehud's stabbing of Egglon, and of Phine as his running thorough Zimri and Cozbi, yet they either had a special command from God, or were commissioned by Lawful Authority, to do the same. THE PARALLEL, OR K. Charles the I. HIS MARTYRDOM. HAving done with the Text, and it's Context: It is requisite, that we make Application of the Premises, as far as they concern the Solemnity of the Day: And to this purpose, we will briefly run The Parallel between them. And consider, That, As, in the Context, We have an Holy and Innocent Abel; who is, in Sacred Writ, styled, The Beloved, or Accepted of God, as also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Just and Righteous Man, Heb. 11.4. So, in the Day, we have a Pious and Religious CHARLES; the Etymology of whose very Name, if taken from the Latin and Hebrew, speaks him to be Charus-El, one Dear to, and Beloved of God: Or, if taken from the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one always wishing his People joy and happiness: Or else, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that ever was the Grace, and Glory of his People: And which is infinitely more, he was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Anointed of God, and represented the Divine Majesty itself. And further, that he was like Ahel also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Just and Righteous Man, is evident in that, rather than he would be unjust and unfaithful to his Trust, he chose to exchange a Corruptible Crown on Earth, for an Immarcessible One in Glory, and rather than he would wound his own Conscience, or wittingly wrong and injure his People by betraying their Rights and Privileges, he chose Death before Life, and resolved to part with all the endearments of this Life, though attended with never so great an affluence of Worldly Honour and Pleasure, then to forfeit his Interest in Heaven. And, as in the Context, Divine Providence declared, that Virtue and Goodness being (Caelitùs Natae) Heaven born, are no proper Inhabitants of this lower sinful World; But, Astraea like, are Commissioned only for a while to View it, and then to withdraw behind the Canopy; being the proper place of their Residence was the glorious and highest Heavens. And therefore, God, in order to the Exaltation of his Devout Servant Abel, unto his promised Mansion of ever lasting kest, did permit wicked and envious Cain to give him an Exit hence, by treacherously and forcibly dislodging his Immortal Soul out of its Terrestrial and Fleshly Tabernacle. So in the Day, The Alwise God, who superintends all Affairs and Transactions, was pleased, as on this Day, to loosen the Reins of Government, and to give Liberty unto Licentious Wicked Men, Sons of Belial, to vent their Spleen and Malice, in Assassinating the Sacred Person of our Dread Sovereign King CHARLES the 1. (who was too good to Associate any longer with sinful Mortals) that so he might the sooner be Translated from these inferior Regions of Sin and Misery, unto a perfect state of endless Bliss and Happiness. In the Text, You have a Notorious and Aecursed Fratricide. In the Day, A most Malicious and Pernicious Regicide. In the Former, You have the true Cause of Abel's Death and Murder, to wit, his hearty Devotion, and sincere Piety towards God. 1 John c. 3. v. 12. In this Latter, You have the Chief (if not the only) occasion of King CHARLES his being so Barbarcusly and Cruelly Murdered, to be His Pious and Heroic Resolution, to maintain the True Protestant Religion, in which he had been Educated and brought up; which highly incensed the Papists: As also, his unalterable Resolution, to preserve inviolably the wholesome Laws of the Realm; together with the just Rights and Privileges of the Episcopal-Protestant Church; which hugely inflamed the Dissenters, and made them miscall his firm Perseverance in true Virtue and Honesty, a Stubborness of Will, and a Pertinacious Obstinacy: This was the prime Cause, for which Jesuitical Papists, and Deluded, Furious Dissenters, so unanimously Conspired the Ruin of that so excellent a Prince. And therefore, as Abel must die; because he would not (like Cain) dissemble with, nor be false to his Maker, 1 John c. 3. v. 12. as St. John informs us, in the Epistle. So must King CHARLES die, not by the hand of Justice, but of Treachery, and all Because, he would not be perjured in violating his Coronation Oath, nor become Fedisragous' and false to God and his Country. And, as faithful Abel would not (to save his Life) swerve from the Rule of Righteousness, nor from the Rubric of God's Word and Command, nor would he Innovate by offering up false Fire and Incense upon the Holy Altar, nor would he present God with the Sacrifices of Fools; but gave him the best of his Flock, and did Worship him in Spirit and in Truth, and did maintain the Orthodox Religion in its Power and Purity, and for so doing, both His Person and Oblation found Acceptance with the Alenighty: Whereas on the other hand, irreligious Cain valued not the Laws of his Maker, whether Civil or Ecclesiastic, nor did he care to observe that Form and Mode of Divine Worship, which God had prescribed. But played the abominable Hypocrite, putting the Almighty off with a little Lip-Service, and outward Formality; for which Dissimulation His Person and Oblation was deservedly rejected by God. And Cain being thus rejected, does immediately revenge himself upon his Innocent Brother. For his Breast boiling with Choler and Anger, his Heart swelling with Envy and Malice against Abel; he does without farther Deliberation, not only Plot and Contrive, but also unhappily accomplish and effect the Murdering of him. As thus, Abel in the Context, So King CHARLES in the Day, is most Inhumanely Destroyed and Murdered, for his constant maintaining the True Reformed Religion, the established Episcopal Government of the Church of England, the Righteous and Equitable Laws of the Kingdom. So that, once again, with Tears and grief of Heart, let us say it, Holy CHARLES was Murdered for his Piety and Faithfulness towards God; for his Zeal towards the Protestant Church, in defending her Doctrine and Discipline, her Rites and Government, in opposition unto all Jesuitical, Factious Innovators; witness his Learned Dispute with that Incomparable Scholar, the Old Earl of Worcester. For, here we must premise, that if King CHARLES would have yielded unto the unreasonable and unconscionable Demands of his Enemies both Papists and Dissenters, who jointly desired an Abolition of the known and ratified Laws of the Realm, as also, an utter Extirpation of the established Government of the Church, and the Introduction of either the old Superstitious Mode of Rome, or the new fangled Mode and Form of Geneva, in Divine Worship: If his Majesty would have consented unto these their most unjust Demands, than indeed, he might have lived longer, though not without a galled and wounded heart. But, God be praised! such was the height of his Faith, such the undauntedness of his courage, as that, this Blessed Prince chose rather to die Manfully, yea, Gloriously, with a good Conscience, then to live Ignominiously and Shamefully, with the stain and black spot of Gild upon his Forehead And, as, Righteousness and justice towards God and Man had been the drift and design of all his Actions, so, eternal Glory and happiness for himself, was the ultimate end of all his Dusires and enterprises. And therefore, as he had not failed in the former, so, that he might not miss of the-latter, he does most meekly and patiently submit to the cruel stroke of an unjust Death, and dies a Martyr for the Reformed Protestant Religion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Defender of the Protestant Faith, a patron of the Episcopal-Protestant Church. But to proceed in the Parallel; As Abel was Murdered (according to Tradition) in his own Field, upon his own Ground; and that, not clarcarly, or privately, in a Cellar, nor covertly in a Bed: But, Audaciously in the open Field, in the full view of Heaven and Earth, which cirenmstance extremely argued the Brazen-Fore-head, the Monstrous Impudence of Cain the Murderer. So, King CHARLES was perfidiously Murdered and slain, not in a Foreign Country, nor in another Man's Territories, but upon his own proper Ground; at his very own Palace Gate. Nor was this done in a By-Corner of the Gate, privately or obscurely, but in the sight of Thousands. For now, the Conspirators were so hardened in wickedness, and were grown so bold and confident, as that, they desired no cloak to cover their Villainy, and therefore they, now scorning to assault His Royal Person, sneakingly, in an inner Chamber, as Ehud did Fgglon, or in a Bed, as Hazael did Benhadad, do, with a most prodigious Audacity, erect a Stage and Scaffold under the open Canopy of the Heavens, on which they Act this Black and Horrid Tragedy, in the eye and view of the whole World. And, as in the Text, God set a Mark upon Cain, which Mark was a token of the Divine Mercy and Justice, of the Divine Clemency and Indigation. First, It was a Mark of Favor and Mercy, for thereby God did assure Cain, that although his Capital and unpardonable Crime, deserved present Death, yet he should not out of hand die, but have a Reprieve, and should live many, yea, hundreds of years; and accordingly Cain did live a long tract of time and years after this his horrid Fact and Murder, and did become in the World a very Great and Potent Man, and made himself an absolute Prince and Monarch. And as he was the first (we read of) who builded a City, so, he and his posterity were the first that Lorded it, and Tyrannised in the World. So, in the Day, God set a double Mark upon the Regicides, one of Favor and Mercy, the other of Justice and Indignation. Of Faver, in that the hand of the Divine Nemesis, did not presently and immediately seize upon them according to their deserts, but benignly suffered them to live several years after the perpetration of their Hellish and Treasonable Murder. And which is very remarkable, Many of them became great and potent; especially, as you all know, one among them Masantello like) exalted himself up into the very Throne, and became an abiolute Monarch; making his own Will the Law and Standard of his Actions. And further, as in the Text, God to show his wonderful Mercy and Clemency, did six a Mark upon Cain, which probably was (as you have heard) the Hebrew Letter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tau, the first of Torah, the Law, and the first of Teshuvah, Repentance, thereby mumating, that this Mark should be his Memento, timely and hearty to Resent of his sin and Murder, by which he had wittingly transgressed, and broke the indispensable Law of God. So, in the Day, God out of tender Bowels of Compassion, suspended and deferred the Execution of his Vengeance upon the fore mentioned Delinquents: Graciously adds, unto their Days, many years; hoping, that, as Murdering Manasses and David, so they, would at last, with a broken and bleeding heart, with a mournful and penitent eye, reflect back upon their unheard of Wickedness, and endeavour to wash away the stain and tincture of that their Crimson sin in the Tears of godly sorrow, and of Evangelical Repentance. Secondly, as in the Text, Cain's Mark was a Token of the Divine Justice and Indignation; hinting to him, that although his Life for a while was reprieved and spared, yet his sin and Murder was not pardoned: For at last, Vengeance found him out, his sin and guilt at the long run, like a Bloodhound, as a Lion skulking in the Highway seized upon him, for so the Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 4.7. Signifies; at last the vindicative justice of God over-took him. So, in the Day: Although the Divine Goodness gave the above mentioned Malefactors a long space of time to live, and Repent, in, yet that Forbearance and Indulgence did not declare them pardoned and absolved: For, at last, their sin found them out, the impartial hand of justice laid hold upon them, and brought them all to condign punishment. For, the Court of Judicatory, after a fair and legal Trial, gave the Sentence of Death upon them. And as Cain, so, many of them, had a Reprieve after Sentence: For, such was the unparalleled Clemency of our present Liege Lord and Sovereign CHARLES the second, as that several of the Regicides had the Execution of their fatal Sentence suspended, and some of them are alive unto this very Day: But to conclude. As Cain's Mark spoke two things unto the Spectators and standers by, to wit, First, That they and all persons which saw Cain, should mourn and pray for him, should bewail that his so great and so lamentable a Fall. Secondly, that his miscarriage should caution them and all men from ever committing presumptuously the same, or any other, Sin: So, in the Day, two Duties are plainly hinted to us. First, That we all hang 〈◊〉 harps and Musical Instruments upon the Willows, and lay our hands upon our Mouths, and our Mouths in the dust, Lament and Mourn for the detestable wickedness and Murder of the Day. And pray Almighty God, of his infinite Mercy, to forget and forgive the same: For otherwise, if we, (though possibly not born in 48, yet if we) should fail in this Duty, we shall contract to ourselves the Gild of the Day, and shall make ourselves Accessary to the Murder thereof: For, by the Law of God and Man, that Man is deemed an Accessary, who knows of a Murder, and does not confess and discover it: Here is plainly a Murder committed, yea, the most malicious and most Barbarous one that ever was (except that of Christ's.) And it is as plain and true, that we all know of it, But, if we in our hearts perfidiously conceal This Murder, and will not upon our bended Knees confess, and seriously bewail it, before God, we then make ourselves coplotters and partakers of the Gild of this days sin: Wherefore, be we all entreated (of what persuasion so ever we be in other Matters) herein to Unite, and with one Heart, with one Mouth, to lament the Wicked and Antichristian Fact of the Day, and say, Psal. 51.14. Deliver us from Bloodguiltiness, O God, thou God of our Salvation, and our Tongues shall sing aloud of thy Righteousness. Secondly, from hence (aliena pericula cautos) be we cautioned not to Split upon the same Rock, nor to run into the like, nor into any other kind of Disloyalty whatsoever, lest the same stroke of Vengeance reach us, as did Those of the Day. For Rebellion, if not timely and humbly confessed, if not hearty and sincerely repent of, never went unpunished: And although some Delinquents have ended their days in peace upon Earth, yet Gild has pursued them beyond the Grave, even into the confines of another World, and there is great Reason for it, because, as, God severely punishes all Rebellion committed immediately and directly against himself, So, unless he will derogate from his own Glory and Prerogative, he must also severely punish all Disloyalty and Rebellion against his proper Vice gerent the King. And the Reason of the Assertion is this, scil. Because, who ever presumptuously disobeys the King and the Higher Powers lawfully set over him, in truth and reality, Disobeys God himself: For God is struck at through the Loins and Sides of his Representative by the Hand and Sword of Rebellion: And this is no other Doctrine than what St. Paul taught the Church of Rome to Practice, Rom. 13.1. Let every Soul be subject unto the Higher Powers, for v. 3. Whosoever resisteth the Power, resisteth the Ordinance of God; and the Apostle enforceth the Duty with a cogent Argument taken, ab incommede, from the evil and direful consequence that will certainly ensue upon Presumptive Disobedience to, and audacious Resisting of, the Higher Powers, to wit, no less than utter Damnation; for They that resist, shall receive to themselves Damnation. v. 2. etc. Q. If it be asked, how far, and in what things we are to Obey our King and Prince? Ans. In all things, that are either, in themselves Lawful; or, in themselves indifferent before Commanded. We believe none but Enthusiasts, and Anti-Monarchical, or Fifth-Monarch-Men, will deny their Obedience as to things in themselves Lawful: The only difficulty is, as to things indifferent before Commanded. For some will plead, they have a Christian Liberty to Obey, or not to Obey, as their own Reason, and private Judgement shall direct in things indifferent. As to this Objection, we freely grant the Assertion, to wit, that we have a Christian Liberty in things indifferent before Commanded, to do or not to do, pro re natâ, as prudence shall direct. But the Case is altered in our present Dispute; For, nothing is any longer indifferent to be done, or not to be done, when once Lawfully Commanded. If you demand the Reason, for which a thing indifferent before Commanded, ceases any longer to be so, after Commanded by Lawful Authority, it is this; because otherwise, the Regal Power and Prerogative would be Nullified, and instead of it, an Unbounded and Antichristian Libertisme would be introduced destructive of, and pernicious to all Christian Government and Magistracy: which evil to prevent, God has given the King and Supreme Magistrate an absolute Power to make Laws, and to impose by Law upon his Subjects not only things in themselves Lawful, But also things indifferent, as in His Royal Wisdom he shall think most Conducing to the Glory of God, to the Honour and Preservation of His own Person, and to the Safety and Welfare of the Church and State; Both which are (under God) immediately Committed to His (are and Protection. For otherwise, if every private Man had a Power and Liberty in things indifferent, to Obey or not to Obey, when lawfully Commanded; then (as was said before) the King's Prerogative in matters Civil and Ecclesiastic, would be invaded, and the King would cease any longer to be, the Defender of the Faith: He would be only King in Compliment, in Name and Title; but the Quarrelling and Disputing Subject, will be King, in Truth and Reality. And in our apprehension, nothing can be more Diametrically opposite to Kingly Government, and to true Christianity, than this Disloyal Principle and Practice of disobeying the King in things indifferent, when once lawfully Commanded. We are sure, Christ did not Clip the Wings of Regal Power, but strictly Commanded his Disciples, Apostles, and all Men, to give unto God the things which were Gods, and to Caesar the things which were Caesar's; and to show Honour to whom Honour is due; R●. 13 7.1 Pet. 2.13.17. Obedience to whom Obedience is due: And St. Paul and St. Peter do require our Obedience, in all things Lawful and Expedient, unto Kings, and unto all, that are put in Authority over us, and that, not only for Wrath, but for Conscience sake. Q. And if you further Query, what you ought to do in case the Higher Powers should Command your Obedience, in things absolntely unlawful? Ans. In this Case, although you must not Actively do what is Commanded; but you must Obey God, rather than Man, as did the Apostles. Act. 4.19. Still, for all this, although you may not Actively Obey your Prince, by doing what is Commanded: Yet, you must not rebel, nor take up Arms against your Prince; but, in this Case, you must obey Passively, by patiently and peaceably submitting to what Punishment soever the Supreme Magistrate shall think fit to inflict upon you: Yea, though it be Death itself: For by so doing, (and by so doing only) you will suffer, as a good Christian, as a Martyr for the Truth, as a Loyal and Obedient Subject to you Prince: And, if in any case, a Frail Creature can, you in this case, will, deserve and merit, a Crown of Glory. But, in all other Cases, when either a thing lawful in itself, or, a thing indifferent in itself is Commanded, then, if you Obey Passively, and not Actively, you render yourself Rebellious to your Prince: And, if your Passive Obedience should be unto Death, than you become a Self-Murderer, in that, you wilfully threw away your Life, (which you ought to have preserved) by dying, for Obeying your King only Passively, when in Conscience you ought to have Obeyed him Actively. But, although we take this Freedom to argue with you, yet we hope better things of you, and are persuaded, that as we have diligently Preached Loyalty; so, you will, as conscientiously practise it: And will in your Hearts, in your Words, and in all your Actions, public and private, express your Fear of God, and your Honour of the King. God Save the KING. AMEN.