ΛΟΓΟΙ ΑΠΟΛΟΓΗΤΙΚΟΙ FOUR APOLOGICALL TRACTS EXHIBITED To the Supreme, Self-made Authority, now erected in, under the Commons name of ENGLAND. Wherein is proved, That their unparallelled Acts in beheading the most Christian King, nulling the Regal Office, disclaiming the known Heir, CHARLES the II. and declaring it Treason to refel their Errors, Are diametrically opposite to the Scriptures, the greatest Opprobrie to Christianity that ever was in the world; and, without true Repentance, will either make England not Christian, or no English Nation. ROM. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By T. B. a Conscientious and Orthodox Divine. Utilitas Proximo, gloria Deo. Printed in the Year, 1649. To the high and mighty Combination at WESTMINSTER, who stile themselves the Supreme Authority of this NATION. Most Supreme Sirs, IT is neither presumption, nor despair to vent the truth. To conceal it may be one, or the other. Wherein your Acts contrary the Scriptures, I hope 'twill be no treason to tell you, that, These Tracts are for orderly conversation; against deviation thence; and presenting principles of belief, meet with Heresies upon every turn. The Apostles method is followed, and the Jewels put into your ears, are orient. Nor is the Author so plundered, but, if you please to accept, he can promise better. Yet not to prove, as your Acts do, unparallelled. For the reward your Supremacy confers on them, that cast into the Royal Treasury, His return is theirs, whose obedience before Tyrants was passive. 'Twas the lot of righteous blood doing well, to suffer ill. Nor doth he, who desires to follow his Master unto the durable happiness, expect other. He, that is zealous, for the Lords ●●ke, to do your Supremacy this faithful service, will, by the grace of God, be No Changeling, T. B. MAY, 30. 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. FOUR APOLOGICAL TRACTS EXHIBITED To the Supreme, Self-made Authority, now erected in, under the Commons Name of, ENGLAND. 1 PET. 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Submit ye therefore to every humane ordinance of man for the Lords sake. TRACT. I. THe method of the Apostle is, a thesi ad hypothesin, from the general to the special: Having set forth a Christian life in profession, and manners; he exhorts unto a proficiency therein. As if evil were not laid aside unless we grow in goodness to salvation. 'Tis requisite also that the strength proceeding from the reasonable milk of the Word, should appear unto evil doers. Unto them; that they, by our works convicted, may glorify God in the day of visitation. That's the sum of what's before. Now he descends unto particulars: whereof obedience to Superiors is the first. And first, because first to God, in the first Table, and in the second, to the King first. The proposition is, that ye be subject to every order of Magistrates, whether precellent, or missive. Yourselves are the subject, ye: submission is the predicate, submit: all power the object, unto every humane ordinance. This is all, and to this all are persuaded with an illative, therefore; For the Lord's sake, therefore submit ye to every humane ordinance. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore The illative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore, from the former verse goeth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this: and proclaims the Lord's honour in every part of the Text. The subject, predicate, object, all must be united in, and for the Lord. As if we could not be true Christians, and not obedient; nor truly obedient, and not unto every humane ordinance; nor all this, and not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Lords sake. The Lord's cause then in hand tells us why Saint Paul Rom. 13. 1. Tit. 3. 1. and St Peter here are so vehement in the commendation of this duty. For the Lords sake it is, that his dignity be not detracted. At stake it was, and misprision, great as ever; might well bring forth jealousies, and fears: Especially, the enemies of the Gospel being conscious that Religion is a surpassing pretence in Rebellion. On this principle the Jews, and Gentiles, had a sinister opinion of the Evangelicall Law: They supposed that, against the rule of God and Nature, it gave liberty of non-subjection unto Princes. Of this Christ was tempted by the Herodians, Mat. 22. 17. The Apostles after, and many of the Disciples being Galil●ans were suspected much by the Romans. For in the days of the tribute the seditious whereof Judas Galilaens was head, made to the infamy of that Country such unnatural Schism. Acts 5. 37. He held obedience slavery, and therefore the Jews and others, branded the Galileans with disloyalty. Yea, the Primitive Christians were, as they accounted Emperors, as Emperors, the enemies of Christ, by raging tyrants curiously tormented, and persecuted violently. The very ground of those bloody times was the jealousy of an inconsistence between obedience, and Christianity. 'Tis the report of Justin Martyr, Clemens, Allexandrinus, S. Augustine, Just. Apol. 2. Clem. storm. 4. Aug. in Psal. 118. Ser. 31. and the Fathers generally aver the truth. S. chrysostom, animadverting this, termed their doctrine reprehensible, that under pretext of Religion drew inferiors, contrary to the obedienciall Law, from superiors. His reason is to the purpose: For thereby occasion is given Chrys. in Tit. 2. 9 Ser. 4. unto Infidels, adversum nos aperire or a, Imguasque ralaxare, to open their mouths, and lose their tongues against us. Christ therefore, and his Apostles laboured to dispossess the Jews and Gentiles of this humour. He would have Tribute paid to whom its due, Mat. 22. 21. and they prayers made for Kings, and all that be in authority, Chrys. in 1 Tim. 2. 1, Ser. 6. 1 Tim. 2. 1, 2. Neque tunc: Reges Deum colebant, nor did those Kings than worship God. The Christians after never minced this. Whose zeal was servant, they continued constant thereto. Tertullian unto Scapula, the Precedent of Africa, writes thus: Tertul. ad Scap. chap. 2. Colimus Imperatorem sic, quomodo & nobis licet, & ipsi expedit, ut bominem a Deo secundum, etc. We worship the Emperor so, as is both lawful for us, and expedient for him, as man the second from, and less than God only. And S. Augustine asketh, in quo Christiani non sunt terrenis Regibus obsecuti? Wherein Christians are not obsequious unto Aug. in Psal. 118. Ser. 31. temporal Kings? They yielded the honour of reverence to their persons, of obedience to their Laws, of patience to their punishments, of maintenance to their estates, and of fidelity to their Crowns. Quod debitum non reddiderunt? What was due, that they rendered not? Never was the doctrine of the people's arming against their Prince cried up ti●● late years by Jesuits, An●baptists, Puritans, Libertines, Novelists, I know not what to call them, Devoute Atheists. And never till within this half year, and no where, save in England, was Antichristianisme at such height, as to make justice murder the King, enact the Kingly office null, and the upholders thereof Traitors. 'Tis high time then to stir with tongue, pen, etc. even for you also ye learned, and holy Assembly of Divines high time. Who value Relgion, and have any courage for the truth fear not to die the sword with your blood, and turn the edge thereof with your bones. 'Cause there is, and who observe that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore looketh backward, and forward, may find it just enough. First, in the former verse: The Gentiles are convicted by our good works: this work therefore, as first in the Law, should be well done, that they may glorify God in the day of visitation. Secondly, in this verse: The Lord is the Author of such ordinance, and not the people. Obedience therefore aught Rom. 13. 1. to be paid for the Lords sake, according to his will, not their rule. Thirdly, in the next verse; Magistrates are ordained for the punishment of the bad, but to reward the good. For thepunishment therefore of evil doers, and the praise of them that do well, let the higher powers be handled reverently. Bring these together: He is a dishonour to God, a scandal to his profession, and an offence to the very Ethnics, that professing the Gospel by his works dissolves the Law, which Christ came to fulfil. Non ex verbis dogmata, verum ex ipsis rebus & vita Gentiles judicare consueverunt. For it was not the Gentiles custom to judge In Tit. 2. 9 Serm. 4. our tenets by words, in deeds, and life it was, so Saint Chrisostome. And do not the Jews, Turks, Heathens, and all sorts of Christians, that are not in order with the prime abetters of Antichristian Democraty, object our gross breach of nature. And well may; For if Christ be Lord of Lord, and King of Kings, 1 Tim. 6. 15. they that in the name of the people deposed, beheaded their most Christian King, that assume the Supreme Authority as the people's Representatives, proclaim the right Heir to the Kingdom, CHARLES the Second, and all that adhere to Him Traitors, do so much as in them lieth to overthrow the dominion of Jesus. Wisdom saith, by me Kings reign. Prov. 8. 15. Jesuited Anabaptists, Franchified consistorians, and Scotized zealots will have the people constitute their King. Lucifer would be exalted above God, and these are high to dethrone Christ. Take heed: Christ is a stone, and rock of offence. Who fall foul on him, on them falling he grinds to powder. Ob. 'Tis Objected the King was a Tyrant, etc. Sol. A Tyrant, and his mercies over all His works? Non bene conveniunt. Yet grant that King Charles the First of blessed memory had been a Tyrant, an Infidel too, were not we by the law of God, of Nature, and Nations bound to acknowledge Him, as King, God's Vicegerent, and our dread Sovereign? But He next under Christ was the greatest defender in the world of the true Catholic faith, His conversation every way answerable to His profession, and His wisdom sufficient to be in all causes, Ecclesiastical, and Civil, Supreme Moderator. In both fortunes the same still. In His life, and death He so well trod the steps of our Jesus Master, that His parallel, since Christ, will not be found in the Chronicles of the Kings. Who then fell from Him either in respect to His person, or in obedience to His just Commands, cried up a Malignant party to the taking away of His life, and still pursue their bloody design against His successor, and all faithful Subjects, have denied the Lordship of our Saviour, and without repentance provoked God's wrath to the ruin of their own souls. Rom. 13. 2. Can ye remember the Oath of Allegiance, of Supremacy, the Protestation, your Covenant also to maintain His Majesty's Royal Person, and Dignity? And may ye think it stands with Protestants to turn Priscillianists, or be forsworn under a colour of Religion? Can ye make use of the Kings Coin with a quiet Conscience, and not learn of our Saviour, by the image there, to give Caesar his right? Can ye read Carolus Det gratia, Charles by the grace of God King, etc. and yet thrust God from the throne, and set up a supremacy, Gratia Populi, By the grace of the People? Who hath bewitched you that having eyes ye see not, nor hear with your ears, nor perceive with your understanding? The Lord enlighten your minds, and direct your judgements, conform your wills, and mollify your hearts that ye fall not into a reprobate sense. Bound therefore to obey God rather than man, I dare not assent to them that raised, and maintained forces, which at Edge-bill, Brandford, Gloucester, Newbury the first, Banbury, Listithyel, Where His Majesty was in Person. Newbury the second, and Nazeby Fight, for the Lords sake endeavoured to destroy the Anointed of the Lord: which, when afterwards His Majesty went from Oxford unto them, kept Him almost three years' Prisoner, then accused, tried, condemned, and on the thirtieth of January 1648. beheaded Him: which have now made an Act to deprive the late King's Heirs of the Crown, Voted Regality useless, erected a Free-state, styled the Commons the supreme Authority of this Nation, and declared it Treason to thwart their proceed any way. Stand amazed ye Heavens! and tremble O Earth! I am a Christian, and Orthodox, no blind Zealot, nor Apostate. In arcanum corum ne ingreditor anima mea: Into their secret let not my soul come; my glory be not thou joined with their assembly: For whose anger was vehement and furor cruel, Abraham pronounceth cursed. Gen. 49. 6, 7. Yet I according to my vow shall ever be ready in their assistance, who having Authority expect a blessing of God, and would not be upbraided with the unfaithfulness of the Manichees, to hunt those Foxes, that pretending to support, Cant. 2. 15. undermine the Church. The most zealous of them are Adamites, Catharists, Donatists, Libertines, Anabaptists, Antinomians, Brownists, to whom Supremacy is Popery, and Magistracy, under God and the King, Tyranny. Had they not a noli me tangere on the lip, their discovery would be difficult. For as S. Bernard saith, boni videri. non esse; mali non videri, sed esse volunt; they will seem and not be good; and not seem, and be evil. Oves habitu, astu vulpes, aciu lupi; Bern. in cant. Ser. 66. sheep in habit, in wiliness foxes, wolves in cruelty. So cruel and prevalent, that if God prevent not, they'll still uphold the power they have purchased to equal the Crown and the Coulter: That they will, or make England as waste as the Palatinate in Jermany. My heart bleeds to mind whereto these men tend; and wherein our Religion suffers by them. Obedience unto Superiors was wont to Apologise before Tyrants for Christianity: But obstinacy now in Rebellion, & preparation in tollerating all manner of impieties to sustain it, indignam infidelibus calumniandi ansam proebet; unworthily gives the Infidel's cause to calumniate Christians, and despite Chrysost. Christ our Lord. Whereat the world must believe the professed Justiciaries aim, I am sure and the event shows, that the resisting of Regal power, is not the way to convert, or reform. No such way in the Laws of the Kingdom, and in the Gospel no such. What's edified in Monarchy is demolished by Anarchy. 1 Tim. 2. 1, 2. For 'tis well known that peace subsists not without Authority, nor can the essence of a Kingdom well be without peace. Nay Religion seems lost, when the people are at a lose: Or how shall a Pagan deem our profession right, when in a confusion of opinions too many contradict the principles of Christianity. So he that would be a good Christian, doubts what Christian to be. For this cause, even that Religion may flourish in peace, I, by the divine assistance, shall never forget my Allegiance: And when I can no way else fully, fully I will express it unto the Lord in my prayers. Because I know that this is good, and acceptable in the sight of God our Saviour. 1 Tim. 2. 1, 2, 3. Blessed Lord, restore the right Heir of this Crown to His Kingdom, and proper Dignities. Turn the hearts of those which are against, unto Him, and return Him in safety, and peace unto us. Be so propitious, that under Him we may live a quiet, and Godly life to thy glory, and our comfort. In thy mercy look upon us: blot all our sins out of thy remembrance, and from thy heavy judgements good Lord deliver us. I beseech you animadvert what summarily I shall represent in this Character. And God grant, that seeing ye may have will to enjoy the truth. True Christians, if through ignorance, or infirmities they chance to give a scandal at home, or abroad, of purpose will never. Because thereby they may, to the dishonour of the Lord, both thrust some from, that are in, and keep others off, that would come to the truth. Whereof at the first planting they were, and still are suspected, they be resolved to clear themselves before the world from the least tincture of disobedience. And so constant thereto, that the prime seminatours of this calumny, the Jews, and other enemies of the Gospel, might be evicted by seeing such unchangeable sincerity. For it being the glory of God they aim at, 'tis their zeal to have the very Infidels glorify him either here willingly by their conversion, or hereafter by acknowledging his justice in their confusion. In this they are superior to their adversaries, and conquer them, who would be their tormentors. Having good counsel for an honest conversation, they want no faith to hold them to it. And so close, that, who backbite them as evil doers, may magnify God in the day of visitation. Believers apprehend this, and having the knowledge will not be without the practice. Ye would of that kind be esteemed all. Let the Apostle. therefore have his desire; follow his advice; put to silence the ignorance of foolish men. For the Gospel sake; because ye are Christians; for the Lord's sake, whose Christians ye are, submit ye. TRACT. II. Ye IN the first verse of the former Chapter, this Epistle is directed to the Elect, that dwell here, and there, as strangers. Understand thereby the Church-militant. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those, that be in a strange soil. And such we account the Saints on Earth. They have no continuing City here, but seek one to come. Heb. 13. 14. Whose conversations are in heaven be pilgrims in this world. So Jacob styled himself, Gen. 47. 9 and so did David. Psal. 119. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersion also suits well with the Church, that is not confined to any certain place, but scattered over the face of the earth. Whom Christ congregateth, such are the sons of God. Jobn 11. 52. Ab Oriente ad Occidentem, binc & inde colligendi, from the East unto the West, hence, and thence gathered. The dispersed of Israel, Psal. 147. 2. and Isa. 56. 8. are, secundum spiritum, the household of the Lord. They therefore that restrain, ye, to the Jews only, in my opinion, mistake the Text. For though St. Poor were the Apostle of the Jews, and did for the most part 〈◊〉 in J●d●●, yet it cannot be gainsayed, that he in penning had regard of the whole Church. And if we observe the tenth verse of this Chapter, or the third of the fourth, it's apparent that he includeth the converts of the Gentiles. I blame not their piety who here point out the Jews, But do ye what ye can; all your sophistry shall never carry you off hence without Rebellion. The sense being thus general 'tis evident, Ye, reacheth so fare as, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every soul Rom. 13. 1. Every one exempteth none. Jew, and Gentile; ecclesiastic, and Laike; Whosoever ye are, or whatsoever ye would be, ye must be subject every one. 'Tis certain our Saviour, when he said givee to Caesar the things that are Caesar's, spoke as well of the high Priests, Scribes, Pharises, Patriarch Peter, and the Selfe-made Representatives, as of the people, Jews, and Pagans. Mat. 22. 21. Luke 20. 25. We, for our parts, dedicated by Baptism; taught in the word, and fed at the Eucharist, have offered ourselves living sacrifices to the Lord. Whose Covenanted we are, his observants we ought to be. Satis praescriptum babemus, saith Tertullian, we Christians Tertul. de Idol. c. 15. have it sufficiently prescribed, in omni nos obsequio esse oportere subditos, that we in all obsequy ought to be subject unto Magistrates, both Princes, and Powers. Sive Apostolus, sive Evangelista, sive Propheta, sive qusquis Chrys. in Rom. 13. Ser. 23. Aug. in Psal. 118. Ser. 31. Bern. in Fp. 42. tandem fueris: Whosoever thou art, whether Apostle, or Evangelist, or Prophet, thou owest this subjection, so Saint Chrisostome. Saint Augustine, Saint Bernard, etc. concur in this. Whosever thou art implies Christian ever. If the Apostles, Evangelists, Prophets, or any else were not freed from subjection, how dare ye, who call yourselves the Commons of England, render yourselves the Su●●●●e Authority. Doth ambition, and covetousness m●●● 〈◊〉 presume? or are ye Apostates, or Atheists ye? Survey Antiquity, and your Independency will not where be found, nor your democratical Presbytery. S. Paul appealed unto Caesar, Acts 25. 11. The Martyrs, Confessors, and devout Bishops never pleaded immunity from superiors against their persecutors. Nor can the Bishop of Rome in his usurpation, nor ye, and your Sectaries in yours, quit yourselves of Antichristianisme. Nor are ye, whatsoever is pretended, so far, as ye make the simple people believe, from Popery herein. What Bellarmine urgeth for his Holiness of Rome, ye Bellar. de Pontif. Rom. l. 5. c. 1. argue for yourselves. If directly ye may not, ye will indirectly be Supreme. Your Proachers too aspire unto that height all. Temporalis potestas Spirituali meritò subjicitur, 'tis very meet, say they, the Temporal power should stoop unto the Spiritual. Every one therefore contends to be so absolute within his circuit, as the master in his family. Good God: what a world of Supremacy shall we have? Knox's pupils govern the people, teach them to regulate the Nobles, and both make the King nothing. Such doctrine as most adverse to the Scriptures, and Laws of the Kingdom, whosoever vented, before these times, were found worthy to be rewarded at Tyburn. Ye, then excludes none. Not the Queen; She hath no such privilege, no, nor any, save the King, of the Royal Progeny, nor the Nobles, nor Favourites, nor Delagates, much less those that are in office by them. Who come not within the verge of Regality are exterminated the lists of Christianity. Christ hath no Kingdom if he be not King: nor are ye his, and not under his polity. No sound Christians then that countenanced the people, and the meanest of the people too, with foul hands to touch the Lords Anointed. But with those hands, who beheaded Him, and by their force disinherit His, a●● the high despisers of Christ the Lord. For no man contemns, potestatem humanum, the power of man, nisi qui priùs divinam contempsit, who hath not first contemned the power of God. Because the fear of God, and honour of the King, verse 17. are so united, as not to be separated, and both prime in the two Tables of the Decalogue. Disobedience to either makes all, that follows after, nothing. That the Lord is dishonoured when the King is rejected is plain. For the conspirators with Chorab were in conspiracy against Jehovah. Numbers 27. 3. And the Israelites, that withstood Samuel, withstood the Lord. 1 Sam. 8. 7. Nor that without a dire judgement. In the following verses they are slaves, and plundered to the purpose. verse 11, 12, 13. Who resist Authority acquire to themselves damnation, Rom. 13. 2. Either temporal here, or eternal hereafter. v. 4. Indeed 'tis usual, and not unwholesome for the hands sometimes to rub the head: yet for the feet to spurn at it, is to throw the whole body down. That is not so much natural, as this much against Nature. Were there a parity betwixt every Member in the body of man, what decency, or state would the●e be? That epitome of beauty now could be no other save a lump of rudeness then. Can we possibly suppose no superiors, no inferiors, and not imagine every one in his humour, and that the humour of every one would bring all into confusion? God is the God of order, and he will have us orderly, or not have us his. They are within the compass of Manicheisme that admit no Magistrates. Bucananists they, that set up, and pull them down at pleasure. Brownists, that like no subordination, save in female captives to themselves. Aerians that will not submit unto Bishops. Papists that subject Kings to the Episcopal See of Rome. I am astonished, and see not how to decipher Commons and Supreme. To unite them would reconcile contradictories. Humorists they, that loving superiority take it not of God, nor by humane Ordinance. In an innate pride, expecting the dependency of others, will be without dependency themselves. Strange Monsters these, and the peace of our Church finds, and feels store of them. Contumacious ye must be obeyed. For ye will; because ye will control: and your provision shows ye had rather not be, or be no Christians, then be denied. Witness your unparallelled Act of Regicide: your other of disclaiming His most Sacred Majesty the King: and your other making it Treason to reprove your errors. What ye have done must be buried in silence, or the Speaker shall be sent silenced into his grave. God saith, Cry aloud, spare not: lift up thy voice like a Trumpet, and show my people their transgression, Isa. 58. 1. Ye say, if thou speak, or stir, a Traitor thou, and shalt die the death. God may destroy soul, and body; your Omnipotency cannot. Royalists therefore, according to our Saviour's counsel, fearing him, will never be afraid of you. What Antiquity, and Authority ye, and your Teachers have, for your undoing-doing, I see not: Unless ye will misconstrue St Gregory's saying of Mauritius the Emperor in an Epistle to Theodore. Deus ei dominari, non solùm militibus, sed etiam Lib 3 Ep. 54. sacerdotibus, concessit. Which, without pointing, and not regarding the Father's sense, may for you be read thus. God hath not only made the Soldiers, but the Priests also to rule over him. This is as good for you as any thing I can allow: and if this be heeded, 'tis bad enough. For the truth is, St Gregory there tells, that God hath given the Emperor dominion, not only over the Soldiers, but over the Priests also. If better proof be produced on your side, ye shall gain the victory, and we will sustain the loss. I am, that I am, by the grace of God, a knowing Christian, and therefore most strictly tied to the order of Christ's Kingdom. For me to hand the bringing in a contra-distinct member of Government, viz: Democracy to his Church, were Apostasy from the same. It cannot stand with the honour of the Lord to applaud the nullifying of his Ordinance for the people's sake. Your deposing, and beheading of God's Vicegerent; your arming against his right Heir, and pronouncing it Treason to assist Him, is no authority for me to subscribe your Acts. Lord! who have hitherto, for thy sake, been constant to thy express command, enable us ever, I humbly beseech thee, to be zealous for, and firm to thy truth. Let not any loss, either of goods, liberty, or life, fright us from that obedience, wherein we are disciplined by thy Word. Thy Word may not be lengthened, nor shortened may thy Word be. Whereto we are tied, hold us sure to it. From the sin of taking from, or adding too, Good Lord deliver us. True Christians do not lengthen, nor dare they shorten the Law. The fifth Precept binds every one of what kind soever, Jew, or Gentile, unto obedience to Superiors. They know, that who transgress here, never go home with their submission. If others promise gain by shaking off this yoke, they answer, the principal will be lost. For if he love not God, that hates his neighbour, how can he obey God, that disobeyes his Ruler? On this ground what e'er they be, Princes, Lords, or Commons; Judges, or inferior Officers: Arch-Bishops, Bishops, Priests, or Deacons, each one of every degree meet in one centre of Loyalty unto Cesar. Nor will any of them go a sinister way to get immunity: nor think themselves in bondage, because they are in obedience. Nay to be always in obedience, that they may never be in bondage, is their wisdom. The Word is true, and they have faith therein: Who resist, receive damnation. Yet not so much the fear of judgement, as the hatred of disloyalty ties them, Before truth they see carried the perfection of virtue. Who fail in that look not after this. Show ye therefore, and every one, whereto ye tend. If unto peace, be sure to keep the terms of peace. Let not ambition reign, nor covetousness any longer. Who is your head, for Christianity's sake, comply with, in honour unto him. Murmur not, hate not, envy not. For the Lords sake submit ye. TRACT III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Submit. THere is no difference in the translation of this word. The Vulgar, the Syriak, Arias Montanus, Erasmus, Beza, etc. render it alike. S●bditi, or, Subjecti estote: that is, acknowledge, honour, obey, and pay all duties. All, not some, and not others. I know not what we possess, wherein Princes hold not a propriety. Our fortunes are expended, our lives laid down in their service. Who are next unto God, next to him, and for his sake we ought to leave all in obedience unto them. Nor all, Corpore tantùm, outwardly only, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still, according to the will of the Lord, in, and for him. In, and for any other respect, is close Rebellion. Ex animo then, with the mind, and inward affections. Omnis anima, every soul must do it. Rom. 13. 1. 'Tis the soul makes all right. Non ad oculum, sed ex cord, the same Apostle requires it, not with eye-service, but from the heart. And with a single heart, as unto Christ, fearing God. With good will too, serving the Lord, and not men, Ephes. 6. 6. Colos. 3. 22. Nor thus including the inward man do I seclude, any external acts: teach I do, that without the internal, the outward payments are not perfect. They proceed either from the fear of punishment, or from hypocrisy etc. not from the love of justice. How just then are ye, the Grandees of this time? Ye took Outhes, made Vows, entered into Covenants to preserve the Honour of our late King's Majesty; yet gaining, under that pretence, an opportunity to make yourselves high, and mighty, most 〈◊〉 ye but cheered. Him, many of His Loyal Subjects also, and politicly, violently, deadly pursue the sacred Relics of that ever glorious, and Blessed Martyr, St. CHARLES. God ye fear not, and yet, whom ye o●ey, you would seem to ●●te the Devil. I beseech you give me leave to distribute, absque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impartially the truth. The whole man should go, and cheerfully, or this submission is not right. No, not to our Enemies right. The Christians ever thought so, or else the Church had not so increased by the blood of the Martyrs. Witness Tertullian, Magis damnati, quam absoluti gaudemus, Tertul. ad Se●p. c. 1. who, in the behalf of the Christians, declared to the persecuting powers, that the whole man was so composed unto subjection, that they rejoiced more, being condemned, then absolved. St. Cyprian knew not, Quo praconi● vocis exornare, with what Cypr. Epist. 9 Eloquence to set forth their courageous minds, as he writes unto the Martyrs. Tolerastis durissima● qu●stionem, you have endured a hard task, even unto Glory. Nor have ye yeeled unto torments, S●d vobis potiùs supplicia cesseruns, but the torments rather yielded unto You. And St. Augustine's counsel is that we especially should August. de San: Ser. 47. imitate God, and the blessed Martyrs in humility, and love toward our Enemies. The reason of this St. chrysostom renders thus. Nunc vita abscondita est cum Christ● in Deo; now our life is hid with Christ in God: Our time of Honour is not Chrys●in Rom. 13. Ser. 23. now. Or, if you will, because God doth accept of this as the best. The best for us, and for him the best. For in Obedience was our Salvation perfected; and through it his glory appeared in the full. What Christ hath done for our sake, we may not deny for his. Unto full glory then, our submission should be full. Full in all the faculties of the soul and body. The whole person enjoined must perform it whole. And so far ought this subjection to go, as there is commission to command. Not to Civil Causes only in the Second Table, but to Religion also in the First. To both, that we may have a quiet Commonweal, and a conformable Church. For the Church is, in Republi●●, in, within the Commonweal. If there be perfidiousness in either, the hazard is common. Nor in all causes absolutely: In all that are in analogy of the truth is our submission commanded. When this rule is broken by any Overpower, we have no autherity to obey. Hic sanè contemne potestatem timendo potestatem: In this case August. de verb. Dom. in Mat. Ser. 6. by fearing the power of God, fear not the power of Man, saith Saint Augustine. We see Degrees in Humane affairs. The Curator commands, and 'tis done; yet the Proconsul hath commanded the contrary. The power here is not aviled, a greater is observed. Nor ought the inferior to be offended, because the superior is preferred. So if God prescribe one thing, and the Emperor another, what think ye? Is not the Tribute paid whilst we are obsequious unto God? Humane Ordinances have power in that our part, which pertains to this life: Of our faith unto life eternal no power. Duliam, Tribute, Reverence, Love, etc. we give; Latriam, August. in Rom. prop. 72. or Religious Worship we do not, we may not unto them. Be they Pagans, Heretics, etc. and we by natural, or voluntary obligation, or otherwise, under them, this civil obedience is their due. To whom Christ gave the example, in that we will follow him. Object. True, in Temporal matters; but in Ecclesiastical, what own we? Who know not the Truth, shall our Obedience commend their Errors.? Solut. No, I say not so. Wherein their precepts may not be followed, our obedience must be passive. Daniel will go into the Lion's Den, and the three Children endure the fiery Furnace. Not that they wanted power to resist; for they were very high in place, and had great commands. Da●. 2. 48, 49. & 6. 2. Their conscience of obedience unto the King humbled them to such durance. In what Records (I pray) find ye the Primitive Christians either brandishing the Sword, or venting Obloquy against Superiors? Your practice in these times cannot be derived thence. Justin Martyr, in an Apology for the Christians, earnestly beseecheth Iust. Mar. Apol. 2. the Emperor, Autoninus Pi●s, Lucins Caesar, and the Senate of Rome to undertake their Cause, Tùm quoad vitam, tum quoad D●ctrinam, as well for Doctrine, as for Manners. Athenagor●s in his Legation Petitions the like of M●reus Aurelins Antoninus, and Lucius Aurelius Commodus. Iust. Apol. pro Christ. Tertullian held it fit, that the Runlers of the Roman Empire Tert. in Apol. 3●0. Gent. c. 1. should publicly examine, Quid sit liquidò in causa Christianor●●, what was evident, and might stand with Conscience in the Christian Cause. Or else, that the Truth should be permitted, Occult● via ad aures pervenire, to come unto their cares in the private way of close Letters. And the Ancient Christian Church did implore, Auxilium Adriani Imperatoris, the assistance of an Ethnic, Aarian the Emperor, against Samosate●u the Heretic, who would not obey the Synod of Antioch. 'Twas otherwise with us: Our King CHARLES the First, of ever blessed Memory, was the most zealous Defendor of the true Christian Faith: Our Petitions had free passage unto Him: and His Grants were larger than Ye at first could desire. Not in temporals only, but for a reformation in Ecclesiastical also. 'Twas otherwise with us, then 'tis now; and it might be now as it was, if ye would, in a sense of this distracted Kingdom call home, and submit to Him, who every way is His Fathers express, CHARLES the Second. I know not wherein we may complain of them, unless their sincere Religion, tender Conscience, care for the Glory of God, Peace of the Kingdom, Laws of the Land, Rights of the Parliament, and Liberty of the Subject be grievous unto us. If any of these excellencies fly, 'tis the impetuous disobedience of the Religious Atheists chaseth them away. Object. But suppose a Tyrant, an Apostate, etc. were over us, is there ●● remedy? Solut. There is remedy very much, and good. Persuading, Jer. 22. 2. Dissuading, 2 Sam. 24. 3. Reprehending, 1 King. 18. 18. Not thus much for every one; for the Fathers of the Church, and Nobles of the Kingdom there is, 1 Sam. 24. 9 For every one enough: mean or mighty may fly: 1 Sam. 19 10. Yet this, and the other three may miss the aim. For neither did Zedekiah regard Jeremiah, 2 Chron. 36. 12. Nor David, Jo●b, 2 Sam. 24. 4. Nor Jeroboam the Prophet, 1 King 13. 33. Nor could Vrijah escape Jehoiakim, Jerem. 26. 23. Neverfailing helps there be, and none debarred them. Preces & lachrymae, Prayers and Repentance are the weapons of the Church. The Old Israelites knew no other, Exod. 3. 7, 8, 9 nor other the Prophets, Mic●. 7. 7. 9 The Apostles, and Martyrs used these, as the only prevalent: Iust. Mar. Apol. 2. Ter●. Apol. 37. Aug. Psal. 124. Cyp. ad Dam. Ambros. count. Au●ent. Greg. Naz. Orat. in jul. Bern. Epist. 21. the Primitive Fathers cried them up, and no Orthodox Christians ever held the Sword lawfully drawn against their Prince. With Prayers and Tears we must, Aliter nec debeo, nec possu●● resist●re, I may no other way resist, said St. Ambrose. 'Tis sin in, causeth an evil reign over us. Expurge we that by contrition, and, when our petitions are preferred, God will either turn such a King's heart, or take us from him, or him from us, or endue us with such patience, that for his Glory, our Suffering shall be as nothing. I do not utterly with the Martionits', Tertulli●nists, and Old Anabaptists condemn all War, or use of the Sword. The use thereof, in the hands of the New Anabaptists, and other Sectaries, against our lawful King I do. Who denied the Authority of Magistrates in matters of Religion were Donatist●●● and those, that will have the Doctrine, and Discipline of the Church determined by a Laike party, are B●o●●nists. Who can take and leave, or regard superiority no longer then inferiors scorn them, I reckon among the Helcesaits. Who deny Martyrdom for the Name of God are Basilidians, N●stickes; and who commend Martyrdom, but will not undergo it, are Heracleonits', or cold Protestants. Who combined to maintain them against our late most gracious Sovereign, and persist still against his lawful Successor, are with the evil one in association against God. Nor shall I cease to be so minded toward such men, till it be manifest that God did ever prosper Rebellion, or in the end not not oriously punish Rebels. Wherein I have been brought up, in that sound doctrine of Obedience, I, by the help of God, am, for the Lords sa●e, resolved to die. Blessed Saviour! I confess that my sins in this inundation of transgressions have swelled high. Yet I know that one drop of thy bloed is sufficient to purge so many worlds of sinners, as there be sinners in the world. Not despairing therefore of thy mercy, I pray, that where sin doth so abound, thy grace may superabound to thy glory. Humble me more and more, and all thy people, by true repentance. Remit all that is past, and give us assistance to be cautious for the future. From evil, and from everlasting damnation, good Lord deliver us. True Christians to the powers ordained of God acknowledge obedience due. Their first Service paid unto him they fail not in performance of the next. Outwardly, inwardly, their whole man is active in sincere Allegiance unto the King. If his Supremacy, or any set up by him press commands contrary to the divine precepts, observing these they'll patiently endure the wrath of the other. Reviling, Imprisonment, loss of Goods, of life too, whatever happen, whose minds are humble, their shoulders will bear the burden. And stoutly without weariness, without murmuring. They can kiss the rod, because it is Gods, to their amendment, or for the trial of their faith; But dare not entertain an evil thought, much less extend their hands against the Lords Anointed. Be he cruel as Herod, or an Apostate like Julian, they disciplined in the Kingdom of Christ, will never sink under his Cross. Submissive they, and faithful still: Yet who are in fittest place, Fathers of the Church, and Peers of the Kingdom, will exhort, dehort. rebuke, reverently, judiciously, closely. If neither do prevail, they, and who cannot be so bold, may escape by flying. These used produce not always their desired event: Other Arms there are, Prayers and Tears, with them they conquer ever. Such be their oppositions, and only such; because the lawful only. Who have gone beyond these, are in Scripture made examples of ire. Contend then against the evil the right way with God's blessing: not with violent hands for fear of condemnation. Who first rebelled, his reward was hell. Hell ye would not; and will any of you rebel? Who dares not come near the Devil in the one, abhors to be like him in the other. If therefore ye have any regard of your souls, for the Lords sake submit ye to every humane ordinance. TRACT: IU. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T● every humane ordinance. THe Vulgar reads, Omni, and Erasmus, Cuivis human● treaturae, to every humane creature. On this Translation Beza hath set prorsus absurdè, as if they had done it very absurdly. Observe that note for the present, that, when you meet with it ne●t, you may know it the better. The Syriack, Omnibus hominum siliis, to all the sons of men. Whereby is intimated a sweet carriage in love and humility toward every one, superior, equal, and inferior. Beza and others, Cuivis bun●anae ordinationi, which we translate, To every humane ordi●●●e. The words are full, and what o●th one holds would be seen. Klio●s usually signifies a creature, Mar. 13. 19 Sometimes creation, Mar. 10. 6. Sometimes an order of men, or a Nation, Mar. 16. 15. Here that Civil constitution, quares hominum conservantur, whereby men are preserved in the quiet, and well managing of their affairs. Who did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, build up, left not Mankind, more bell●ino, in confusion; but orderly, as an edifice, disposed, and set forth in beauty. The Original then implies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, order, & polity. Digestam, & ordinatam vivendi rationem, a digested, and ordinate Government; So Calvin. Of Civil Government the disposition, so the Greek Scholiast. Nor is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, humane, quasi humanitùs exc●gitata, as invented, and framed by men, sed quod hominum propria, but as proper to them, is Beza's note. Or human, if you will, because applicativum person● ad authoritatem, the designation of the person to the ordinance is ordinarily by some humane act. 'Tis here expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Lord, that is, as Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●●der God, fr●m God, and of God. His, and no others; primarily, formally, and immediately his. Divine therefore in respect of the Donour induing, and Humane in regard of the Subject endued. This considered, the Hebraisme doth appear. By the Abstract is denoted an existent in the Concrete. As, Rom. 13. 1. Power is Man invested with Authority: So here, Humane ordinance involves Governor, Lord, King, etc. and this is clear at hand. For the next words are. Whether it be to the King as supreme, or to them that are set up by him. He is high●st, all the rest are from, and under him. Not of, and by him, unlawful all. One word more will make the sense complete, and reach our purpose home; and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Subjection is unto all, good and bad, ver. 18. Et fidelibus, & incredulis, under whom we are, both to Believers, and Infidels, so the Gloss. Though God hath bestowed felicity on the pious only; yet the Temporal Kingdom he imparteth to good and evil, as himself wils, whom nothing injustly pleaseth. To Marius, and Caesar; to Augustus, and Nero; to Vespasian, and Domitian; Constantino Aug. de Civ. Dei, l. 5. c. 21. Christiano, & Apostatae Juliano, to Constanti●● the Christian, and the Apostate Julian, so S. Augustine. When either command, submission is ours. Christ, the Apostles, Martyrs, and Fathers of the Church in their lives, doctrine and deaths, are our precedents. We need not fear the service, who be so animated to the performance. But of this before. Summe up all: and who are under Cesar a Christian, or Cesar a Pagan, unto his Authority tied they ought to bend. They ought in all things, Qu● pietati, & religioni ●ihil officiunt, which twhart not piety, and Religion. For what holds in analogy with Faith and Virtue, Non Casaris, sed dia●●li Chrys. Mat. 22. v. 21. Ser. 71. est tributum, is not Caesar's tribute, but the devils, said Saint chrysostom. The Royal Authority is not lessened by the viciousness of the Person. It incurs no blame, nor may the Subject so dignified be evil spoken of, Exod. 22. 18. Act. 23. 5. Not cursed, certainly, no, not in the thought, Eccles. 10. 20. Saint Peter 2 Epist. 2. 10. and Saint Judas 8. 9 would not endure blasphemy against the monsters of men, Caius Caligula, Domitius N●re. O wilfully blind Zelots, who see, and not mind those Texts! Did ye not think the Scriptures foolishness, the Preachers fools, Heaven a fancy, and Hell a scarecrow, you would , what possibly might be re-called. Would you not make an Act to still their tongues, and hold their hands, whose Words, Pens, and Swords have been, and still are, so virulent against His sacred Majesty, that was, and His, that now is, by lawful succession, our King? God permit the scales to fall from your eyes, that this evil of Christian opprobry may, in what it may, be suppressed, and the Regal dignity gloriously re-advanced. Believe S. Ambrose, Non contemnendum est quasi humanum Ambros. in● Rom. 1. commentum, and believe the vengeance of God will manifest, that that which is so divinely descended may not be contemned, as an humane figment, by the beasts of the People, and they justified in their Supreme Commons. Of all sins committed immediately against God, I find none more general, and visibly punished then this mediate of Rebellion. Bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hither, and who will not, may be made submit. For three transgressions of Moab, and for four God will not turn to it. Because it burned the bones of the King of Edome into lime, Am. 2. 1. What then shall be done to England that murdered the most Saintlike King that ever was since Christ was on Earth, and calls it an Act of Justice? Nor doth England stand charged with that alone: but with the transgressions of Damascus, Am. 1. 3. of Azzah, ver. 6. of Tyrus, ver. 9 of Edom, ver. 11. of Judah, chap. 2. 4. and of Israel also ver. 6. Would the Lord be avenged on them, and shall he not on such a Nation as this? Fire, Sword, Pestilence, Famine will devour, and the very earth swallowed up, rather than God's Ordinance shall be ever trampled under foot. Numb. 16. 31. 35. Jerem. 27. 13. Object. But you shake hands with the Rhemists. Humane creature, say you, for that translation ye like best, is the temporal Magistra●● elected by, and may be rejected of the People. And justify your assertion with Bellarmine from Deut. 17. 14, 15. where the people are said to set the King over them. Solut. Indeed the words are, Constitues super te● thou shalt set ove● thee: but understood Synecdochically. Him, whom God hath designed, and constituted King, shalt thou obey. And though it be said, 1 Sam. 12. 13. Behold the King whom ye have chosen: yet the election of the people is no other than their obediential accepting of the King. For the next clause ascribing the constitution with an Ecce to jehovah; and the ●y of the 9 in the first of Samuel, and the 1. of the 10. attributing the appointment, and anointing unto him, show the whole work is the Lords. God yields no more to the people, save their approving him in all subjection. Nor is their approbation requisite, ad necessitatem, as simply necessary; It may, ad pompam, add● something to the solemnity, to the essential constitution nothing. The providing a King is from above, 1. Sam. 16. 1. So is the making a King. 1 King. 3. 7. and the King is called God's King, Psal. 18. 50. Yea, Kings are Gods, all of them the Children of the most High, Psal. 82. 6. So high that no collective, no diffusive, no representative body may at pleasure depose them. Who sets up, the same, and no other casteth down, Psal. 89. 39 44. The miracles wrought by the Rod, or Sceptre of Moses declare Kings to be, as the Heathen said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine descent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nursed by jupiter, and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holding their crowns of God only. Nor have the Kings of England, in their curing of the Evil by the touch, been without a visible demonstration of their divine Constitution. In brief, Pe● me Reges regnant, says Wisdom, by me do Kings Reign, Prov. 8. 15. Christ by their persons; they by his power. And Solomon had ' great reason to say so. For if the people could make a King, it had not been King Solomon, but Adonij●● the King. Because the faces of all Israel were on him, that he should reign, 1 King. 2. 15. Solomon there excludes all: Pope, Presbytery, States, People, Commons. None share with Wisdom in the Creation of Kings, who shared not with the Word in the Creation of things. Irenaeus saith, Cujus jussu nascuntur homines, hujus jussu & Reges Irenae. adv. Haeres. l. 5. c. 20. constituuntur, God, who ereated Men, constituted Kings. Tertullian affirms the like, judè potestas, undè & Spiritus, Tert. in Apol. cont. Gent. c. 30 Athan. Se●. de beat. Virg. whence the Soul is, Soveraigoty is thence. St. Athan●sius holds us to it: Christ, receiving the throne of David, Transtulit, & dedit sacris Christianorum Regibus, transferred, and gave it to the sacred Kings of the Christians. So doth S. Augustine, Quia solus verus Deus, ipse dat regna urrena bonis & malu, because God is the only true God, he gives earthly Kingdoms to good, and bad. As if we might so well deny him to be the only true God, as rob him of this prerogative. 'Twas usual for holy Bishops, writing unto Emperors, or Kings, to wish them grace, health, happiness, In ●o, per quem regesregnant, in him, by whom King's Reign. Were all the Fathers in the several Counsels adduced, no believing Christian would ever bring humane Act, or humane Vote, or humane Power to justle the secret, and sole disposing of God in the supremacy of a King. All this while the Text is not wrested: no singular sense introduced. The Object remains still humane, as executed by an humane instrument, and upon an Object humane. God hath his due, Cesar his. The King is acknowledged, and from God the King. Humane His person, His power Divine. Whose Anointed He is, I'll hold Him sacred, as his. And if this be Treason, I shall live and die a Traitor; and so will true Christians all. Nor am I a Court-parasite herein. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Popish Independents, Presbyterian, and Parochian Sovereigns shall shall never justify me. I grant the people no more than a capacity, and desire to be Governed. Passively in submission they set up, but may create no power actively. The Opinion of the Manichees, totally subverting the humane Ordinance of God, I utterly renounce, as diametrically opposite to the truth. Not any State can ever be well conditioned for peace and safety, where is no Union with an actual Government, by and in one Supreme. So do I the Romanists, Puritan, Bucananists, Brownists, that interpose the people betwixt God and the King. As if they were the Kings Origen, and His power lasted but ad placitum, whil●● he pleaseth them, or they affect him. As I keep no correspondence with those, I abhor Nich●laitan community, and anabaptistical parity. Both destructive to the Order of the Church, and State both. And though these Humours swell high in this Kingdom, yet I am confident that who invested the King, will not suffer his power to be always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in vain. Not thriving unto the first properity, it may at last appear to the comfort of the Loyal, and terror of the Rebels. I find no ground for despair. The Spirit of God tells, that, according to the curse of Jotham, after three years were expired, a fire from Abimelech devoured Sichem, and a fire from Sichem devoured Abimelech. judg. 9 So let them, who ever make head, and will persist against my Lord the King, soon perish by the Head they make, and their Head with, and by them. Blessed Saviour, endue me, and every one, under this persecution, with sufficient grace to possess our souls in patience. Not leaving our works to be done, let us leave thy work unto thyself. In the race th●● hast set before us, uphold us running, as is prescribed, and we have that for example. Whether we live or not, to see a peaceable Kingdom here, enable us to keep thy peace initiated in us. Do thy will on us, whatever it be; and, that we may enjoy eternal peace in thy Kingdom of glory, we beseech thee to hear us good Lord. True Christians, in obscure and equivocal phrases, observing the general truth, permit not their Expositions to swerve thee from analogy thereof. Knowing, obedience moral, and Princes, Gods derivatives, dare not strain a Text to maintain a falling thence. If S. Peter call S. Paul's higher power ordained of God an humane. Ordinance, they search for a reason of the variation. Who are not of ability to reach that, will yet grant no contradiction; because one is the Spirit, that inspired both. More piercing eyes, looking far, and near, determine it Divinely given, and humanely received. Apprehending God the Donor they conclude the Ordinance his. Yet what he so bestows, as collated on man for the Government of men, makes his Ordinance humane. The cumulative, or communicative power of the people is usurpation: so is the reductive, and coercive. That neither of them may be inferred hence is their thesis. Nor do they say that sovereignty is by extraordinary revelation, no humane act intervening, immediately from God. The designation of an individual person by lawful way manifested, election, succession, conquest, etc. is not denied men. The conferring and joining of power on, and to, the subject they hold primarily from God. He the constituent, and no other. Nor this in one, and not another; in all, and every one. What S. Paul, and S. Peter speak universally, they fear not to affirm of good and bad. Whence it is that neither the infidelity, nor the tyranny of a King can force them from their allegiance. Wherein the Heathen, as Darius, Cyrus, Artaxerxes, command agreeable to the Law of God, they shall be, so we●l as Constantinus, Valentinianus, Theodosius, by them obeyed. They stand to this, and doubt not. For who will overthrow it must produce a new Bible. Persisting therein they are bold, and zealous for the blessing. Because the Apostle accurseth him, who preacheth the contrary Doctrine. Heed this every one: who have offended, betimes amend your fault. Though vengeance comes with leaden feet, yet not without iron hands. The Lord will tear, and tear the disobedient in pieces. For the Angel's sake repent, that they may rejoice; For the Saint's sake repent, that their blood may not cry; For your Souls sake repent, that they may not live in eternal death; For the Gospel's sake repent, that it may not be longer evil spoken of. If ye be of Christ's Kingdom, appear as his Subjects. Submit ye to every humane Ordinance for the Lords sake. I have discharged my Conscience for the Lords sake; if I perish, I perish for the Lords sake. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.