Vindiciae Magistratuum.  
Or, A SOBER PLEA FOR SUBJECTION to PRESENT GOVERNMENT.  
According to the Command and special Direction of God himself, in his Holy Scriptures.  
By the meanest of the Lord's tenderers of his great Honour, and weal of his SAINTS.  1 Thes. 5.14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
London: Printed by Henry Hills, and are to be sold by Thomas Brewster, at ●he Three Bibles, at the West end of Paul's. 1658.   

To the  Peruser.  
I Cannot but with great trouble of heart take notice (good Reader) that our present condition and state of affairs is differently understood by the several parties whereinto we are fallen, some looking this way, some that way upon it: But all that can discern any thing that is to be seen, or judge of the Reasons of what they see, may conclude this of our condition, That we are neither settled in, nor muc● inclined to entertain peaceable affections; that we are strangely biased, and broken in pieces in our ways and actings, that the most of us are beset outwardly with difficulties on the one hand, pressures on the other, and many possessed inwardly with perplexed thoughts about the way to be eased. The Reasons of which, I conceive to be chief two. First, because we are many ways discontented the one with the other, in reference to that which is passed on all si●es; And secondly, because there is no Agreement among us about the way of future settlement, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. saith Naz. Orat. 14. I verily fear, lest Antichrist should come suddenly upon these our divisions, and lest he should take the advantage of these our offences and distempers, and raise again his power over us.  in expectation of what is to come. And what ever any may hope or think upon spiritual grounds, yet sure it is, that none can look with the eye of a Christian upon our present condition, occasioned thus by distempers and animosities among ourselves, but he must confess that we are under a visible Judgement, which may end in our utter destruction, if God in mercy prevent it not by a happy union and settlement. Nor can any rational man be so senseless, as not to perceive this to be a truth; nor is it credible, that any true Christian will be so stupid as not to lay this to heart. And yet alas! he that runs may read the several misconstructions of, and assays at the work of Reformation at this day, by the attempts and rash interposes of many, who not so much foreseeing the sad events of such actings, as pondering and eyeing their own indulged wills, are ever accustomed to judge and determine of matters, rather according to the uncertain Rule of their own desires, then by the Right-line of a composed Judgement; and being neither willing, nor indeed the most capable to discern the proper rise, causes, and chief motives that manage and produce the effects, do with more confidence than consideration obstruct it frequently in its second causes, until they ravel it into a hopeless Chaos. But this being the proper work of the ensuing Discourse, I shall not detain you here.  
Only a word or two by way of Apology for this my undertaking, considering the ordinary or extraordinary influence which the right or wrong management hereof may have upon the spirits of men to effect good or evil to myself or them thereby, wherein I o●ght to be exceeding careful that I give no just offence.  
Upon this very account, this little Model near these seventeen months hath lain by me, the mean esteem by reason of my great insufficiency, I had of it, and the experience of the many censures I should every way incur by it, begetting a resolution to bury it in the Manuscript; but many uncontrollable reasons (some of which you may gather up as they lie here and there dispersed) still coming in upon me, have now at last unclasped it to the view of the World; wherein the curious eye (unless there be withal the greater ingenuity and candour) will be ready to except almost at every thing. Sometimes accusing me for playing the Plagiary, sometimes disliking the Reiterations, and then finding fault with the Style. I must ingenuously confess the fault of crowding myself among the flocks of scribblers, wherewith this age is too much infested: Docti indoctique, 
Eras. in praefat. in 3 Ser. 4 Tomi. Hieron. p. 408.  multi mei s●miles hoc morbo laborant, ut cum scribere nes●iant, tamen a scribendo temperare non possint, as Erasmus formerly could note; yet myself I trust with this difference; many of them out of a voluntary applause, to get a Name, I by a kind of necessity to defend my present practice; they (I speak of Scribes in my form) with the wisdom of this World, I with the simplicity of Jesus; they triumphing, and with a self-exaltation trampling with disdain upon the proudest of their opponents, I mourning, and with a holy fear and jealousy of every sentence, nay, word, lest the one, while it strives to render the sincere intention of my heart, the other may look too boisterously upon my dear Brother for whom Christ died. 
At qui candidus erat nominare eos per quos profecit, quam eum quem notat, saith Eras.  But lest you may think I have forgotten the three main Exceptions before cited; to the first I do concede, That I have been cropping in many Gardens, and yet I have, for the most part, stuck down my stick where I took any Flower● and truly, if I must needs be stoned for this, I crave only but the favour, that the guiltless may cast the first at me: In my little time of reading, I can cast my eye no where, but I can find the same in others, 
Diverso stylo, non diversa fide.  either in so many words, or to that effect, still confirming the truth of Scripture, Nihil novi, etc. and my betters (I hope) may well be my excuse herein. For the Reiterations you will find fault with perhaps, be pleased to consider duly, the nature of the Subject, that it is persuasive, and withal weighty and of great concernment, 
Quia nimis indociles quidam, tardique sunt, admonendi videntur saepius.  together with the persons to whom it is tendered, that are, alas! not so apt to hear truths of this nature, as that the inculcations may prove superfluous in any thing but in their acceptation, which I have most cause after all to fear. And as for the stile, that it is various and incertain, as one saith of his, like a River, now deep, and then shallow, now muddy, then clear, sometimes rough, 
Burton.  and then smooth: It is so indeed, as the Author, Tam Marte quam Mercurio, and the matter that which you will like, 
If any seeming Pleonasms, Redundances, or deficiency in any phrases or words may appear to any herein, l●●, etc.  and surely dislike, so must the stile flow; which was so well fore-seen, that neither had troubled you to pass thi● censure upon, had not the honour of God, and tru● Christian duty, more than ambition to have bee● this way taken notice of, thus exposed it. My purpose therefore was not, if I could, to compose affectedly, but plainly, which the truly Christian (a whose like I chief aim) will best like; and ye● with Augustine I can say, Ita stylo moderabor ut huic operi in Dei voluntate peragendo, nec ea● quae supersint dicam, 
l. 17. de Civit. Dei. cap 1.  nec ea, quae satis sunt prae termittam: My care hath been (according to m● ability) so to temper my style, that neither thing superfluous should be inserted, 
Si cui legere non placet nemo comp●lli● invi●um, was Hierom's mind. Jul Caesar.  nor things necessary omitted. For the Critical, and Captious, I nev●● yet thought them worthy the notice, there are Boo●● enough already extant, that will fit their humou● of less importance; but if they will needs be bar●ing at me, let them know I am professedly a stranger to them, and therefore I neither care nor wo●der. Jacta est alea, as the Emperor said. I ha●● put it to the hazard, I value their applause, a censure alike; 
Jewel against Harding.  faults will escape a man betwixt his fingers, let him look to it never so narrowly, said a worthy Defender of the truth. Some plain Soloecisms, and harsh expressions have been found in Tully's own works, 
Aug.  and many more no doubt in mine, which is not written to teach, but to practise more. But lest I should be upbraided most of all, with the City of Myndus, for making my Porch too big, I conclude, assuring thee, Reader, that all these things were duly weighed before hand, and how I should incur almost every man's displeasure, and 
* Viz. That I am a Court Sycophant, That I cite Popish and Profane Authors, That I am fallen from my Profession, That I writ this to get Honours and Riches; and an hundred such uncharitable imputations. But O! my God, I appeal to thee, who hast given me mercy to be faithful! 1 Cor. 4.3. Job. 34.29  censure: But while I was musing hereon, the fire broke out; it was so much on my heart, lest I should be sinfully silent in this general distemper, that I could no ways longer conceal it, and be faithful. The Lord Jesus, for whose sake I am now entered upon the Stage in this Iron Age, bless these my  endeavours to the honour of his Name, the taking off some unchristian imputations, which by imprudence and lustful exorbitancies have sullied the bright face of Religion, and the settlement of some sober heart or other in their most Christian duty towards Authority. Amen.  
C. D.   

Vindiciae Magistratuum: OR, A sober Plea for Subjection to the present Governors and Government.  
NOt Syllogistically, to enwrap my Grounds and Reasons for submission to present Authority, 
In legendis libris non quaeramus scientiam sed saporem, saith Beru.  from the understanding of the meanest capacity; nor with flowers of Oratory, strains of Wit, or elaborated Sentences to deck the Truth, whose nakedness is beauty far above all; give me leave immediately to aver, (which surely were enough, if I should say no more)  
Argument. That it is our Duty to obey the Powers and Authorities under whom we live: Because it is the Lords express will and command that we should do so.  
For proof of this, I find the Holy Ghost in his declarative will, the holy Scriptures, thus energetically delivering it.  
Rom. 13. Let every soul be subject unto the higher Powers; For there is no Power but of God: the Powers that be, are ordained of God. Whosoever therefore resisteth the Power, resisteth the Ordinance of God: and they that resist, shall receive to themselves damnation. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. vers. 1, 2, 3, etc.  
Let me crave your patience a little in the breaking open this Text, and see how each word affords us a most manifest proof of our assertion.  
In these verses, etc. the Apostle having before forbidden to recompense evil, and to avenge ourselves, 
V 12.  teacheth that Magistrates are set up of God, to be his Ministers for that end, and therefore we ought to reverence and obey Governors which are so helpful to mankind. 
Wilson.  Now the reasons that moved Paul to make as it were a set Treatise touching the honour due unto Rulers, are, First, to stop the mouths of such as affirm the Gospel of Christ to be an enemy to Authority, 
Pet. Martyr.  as Christians were slandered in the Apostles time: Secondly, in respect of the Jews, who being freeborn of Abraham, and Gods peculiar people, did seek to shake off the yoke of the Romans that were now their Lords: Thirdly, Because it might seem to be far unmeet for the faithful, who are governed by God's Spirit, to be ruled by heathenish Governors: And Fourthly, to meet with such as imagine that Christian liberty and civil Magistracy could not stand together, and that we need not be subject to politic Laws, because Paul had written before, that we are not under the Law, etc.  
Therefore, that God might have his glory before the face of the world by his professing people, that publicly owned his Son the Lord Jesus Christ, 
Mayer in his Preface to Rom.  (who was every where so much contemned, his suffering at Jerusalem fresh in their memories, 
Suetonius. Dr. Lightfoot Harmony, fol. 122, etc. willet's Synop. q. 3. an. 1. Afflicti suppliciis Christiani, genus hominum superstitionis nova & maleficae. Tacitus Annals, lib. 15. cap. 10.  his doctrine called Nova & malefica, by the Rabbins and Philosophers of that idolatrous time. And Nero then Emperor of Rome, seeking to cast infamy upon the Professors thereof, (when he had wearied himself in tormenting them) by fathering on them many most false imputations and aspersions, as his own most cruel firing the City of Rome, giving out, to take off the general murmur and suspicion of the people, That it was the Christians, whose seditious principles (saith he) is, that no Jurisdiction on earth is to be owned, etc.) Our most prudent and wary Apostle sends this Epistle to the converted Romans, and Jews then in Rome, with this especial direction and caution, as to their deportment towards the civil Authority, which he imperatively delivers, Let every soul be subject to the higher Powers. This as to the occasion.  
Let [every soul] be subject.  
Every [soul.] It is an Hebrew Synecdoche, (as some observe) the Soul for the whole Man: 
Leigh. Wilson.  so Gen. 46.26. Acts 27.37. which word our Apostle doth use rather than man, to teach us, that the subjection required must be voluntary, 
Note.  and not of compulsion. And [every] soul, without exception, of what condition, sex, or age soever, 
Dutch Annotat.  even as many as have souls must yield this subjection.  
Origen would by a nice distinction except one sort of men from this obedience; saith he, Such as be utterly spiritual, and do not follow the affections of the flesh, are not to be subject to Princes, because Paul wrote, Let every soul, not, Let every spirit, be subject. But this subtlety is soon detected. for none were more spiritual than Christ and his Apostles, and yet we read, 
Note.  none were more subject than they: And therefore chrysostom herein proved the wiser Father, who saith, That this universal particle [All] doth comprehend all without exception of any, etc. Who then can exempt his neck from this yoke? (as one saith) Si omnis anima, 
Liegh. Si omnis anima subjici debeat, quis vos excipiet ab hac universalitate? quisquis conatur Clericos excipere, tentat decipere. Bern. ad Cler. Rom. Ep. 24.  & vestra; quis vos excipit ab universitate? si quis tentat excipere, tentat decipere.  
Be [subject] i. e. subordinate; the Greek word may be translated 
a Erasmus & yet translat.  passively, subdita sit, but more properly here 
b Crit. sac. Dr. Usher; defin. of subjection. f. 253.  actively, as in our English Translation, submit yourselves, Eph. 5.22. where is the same word. Put yourselves under another in an orderly subjection, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with a ready mind, humbly submitting to be guided and governed, and acknowledging the power of Government, and the necessity: It implies the reverence of the heart, respectful language and gesture, unto the person or persons placed over us; or an orderly disposing between the Ruler and the ruled, by consideration whereof, the inferior which is set under, must give place to the superior which is set above, which emphasis the Learned constantly observe in the word. As in the elementary bodies, the more heavy and massy are subject and under the more light and subtle, 
Gr. over having. Dutch Annot.  the Earth under the Water, the Water under the Air, the Air under the Sky, the Sky under the Starry Firmament, and that under the third Heavens, the supposed seat of the Angels. And as chrysostom observes, the Apostle doth not say, be obedient, but subject, which is a very general word, comprising all other duties and services, as acknowledgement of their power, taking Laws and commissions from them, arming at their lawful command, reverence, love, prayer, thankfulness for protection, Verses 6, 7. of this 13 Rom. obedience, etc.  
Higher Powers, or supereminent Powers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Authority. 1 Tim. 2.2. Anastatius the Emperor hath this Constitution, That he which entereth into any profession in a College, should be obedient to the Governor thereof, so that notwithstanding he yield obedience to the Magistrate. Cod. l. 3. tit. 13. par. 7.  i. e, not only to Ecclesiastical Governors, as to Pastors and Teachers in the Churches of Christ, (as some others beside Papists would construe it,) but such as take Tribute, and bear the Sword, v. 4.  
He calleth them Powers, to show that they bear the Image of God; and hence Elohim, the title of his power, is attributed to the Magistrate, Psal. 82.1, 6. So he calleth them Powers (as Paraeus observes) because they are endowed with great power and might above other men, to suppress the wicked, 
Paraus in Rom. 13.  and defend the good: And Powers, not Princes, to show, he speaks not so much of the Persons as the Order itself to be ordained of God, which Paul could well enough see through the dark and black practices of this Tyrant.  
Ordained of God, i. e. instituted of God among mankind, to rule and govern men in order, 
Engl. Annot. in locum verbatim.  as in God's stead; for God is the Author of this Order in the world, and all those that do attain unto this equity or excellency, do attain unto it either by his manifest will or approbation, when the means are just and lawful, or else by his secret providence with permission and toleration, when the means are unlawful: And it is just and equitable (saith Mr. Diodate) that man should approves and tolerate that which God himself approves and tolerates, 
Diodati ibid.  which we cannot by any lawful means appointed by him decline and avoid.  
The Powers that be are ordained of God. The Apostle having before laid down his Proposition, That every soul must be subject to the higher Powers, here he insists upon his proof: His first reason was, because there is no power but of God; this may be his second, or an illustration of the former, they are of God, that is, they are ordained of God, i. e. have God for their ordainer as the efficient cause, not chance, or fortune of war, as some most Atheistically will impute it to. The Emperors of Rome that then were the Powers, had usurped the ancient Rights of the Senate and People of Rome, and Nero (as I have said) than Emperor, was a notorious Tyrant, he got the power by his Mother's poisoning the former Emperor, 
Tacitus lib. 13. c. 6. lib. 14. c. 2. lib. 16. c. 2.  and kept it by his poisoning the Son and true heir; he was most unnaturally cruel, he after slew his own Mother, and took pleasure in the matricide by beholding her dead body, 
Suetonius.  he murdered his Sister Antonia, 
Aure. Vict.  his Aunt Domitia, his Son in law Rufinus, his two Wives, Octavia and Poppaea, the latter by a kick on her great belly; there was no kind of affinity or consanguinity, 
Orosius.  were it never so near, but felt the weight of his deadly hands: He was a most egregious persecutor of God's people, the first Persecution was under him, 
In Apologet. c. 5. Euseb. hist. Eccles. l. 2. c. 25. Lactant. l. 14 de vera ●ap. c. 22. Tacitus annal. l. 15. Called Tunica molesta.  and therefore Tertullian calls him, Dedicator damnationis nostrae, the first that made a Law to condemn Christians to death: He put Peter and Paul to death, James the greater, and the less, Philip, Bartholomew, Barnabas and Mark: Christians were covered with Wild beasts skins, and torn in pieces with Dogs, fastened on crosses, burnt in fire, and when the day failed they were burnt in the night, put in pitched coats to flame as torches, that they might have the better light for pastimes; in a word, so fierce was the bloody rage of this Emperor against God's dear ones, that as Eusebius saith, 
Hist. Eccl. l. 2. c. 4, 25, 26.  Usque adeo ut videret repletas humanis corporibus civitates, jacentes mortuos simul cum parvulis senes, faeminarumque absque ulla sexus reverentia in publico rejecta starent cadavera. i e. Insomuch that a man might then see Cities lie full of men's bodies, the old lying there with the young, & the dead bodies of women cast out naked, without all reverence of that sex, in the open streets. With many other unparallelled tragedies, and barbarous cruelties, as may be read at large in Tacitus, Dion, Eusebius Suetonius, etc. And yet this power was ordained of God, as Augustine saith, 
Aug. de Civit. Dei. l. 5. c. 21.  He that gave Sovereignty to Augustus, gave it also to Nero; he that gave it to the Vespasians, Father and Son, sweetest Emperors, gave it also to Domitian that bloody Monster. So,  
Ordained of God, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, distributae. Beza.  as the word properly signifies, an ordering and disposing things in their place, and that by institution or command: Then be the Powers good or bad, he that knows how to manage ill things to good ends in wisdom, order them, and commands obedience to them: And therefore, he that  
Resists the Powers, resists the Ordinance of God.  
Briefly, the Powers may be resisted three ways: By subtlety and craft, which is an underground Rebellion, an underboard plotting, a secret whispered opposition in cabinet counsels: By contumacy and disobedience, this may be in more open deal, as by opprobrious words, etc. which is a stubborn and more sturdy resistance: 3ly. By public opposition and defiance, either as Korah, Dathan, and Abiram, upon a conceit of co-priviledge and equal worth; or more hostilely, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Absalon; and so the word is military (as it is observed) and signifies to resist, or by open force to oppose Authority, which who so do (saith our Apostle) shall receive to themselves damnation or Judgement. This is the third Reason of the Apostles assertion, and a sad one to the disobedient. Poenam sibi auferunt, saith Piscator, They shall receive punishment, viz. from the Magistrate: But I rather think the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (with Learned Willet) which in most of our late Translations is rendered in English [damnation] intimates a more severe meaning of the Apostles, 
Dr. Willet on Rom. 13.2. Beza, Geneva, and our New Translat. Numb. 16.35. comp. Judas 11. 2 Sam. 18.9, 14.  viz. either such a Judgement as may occasion loss of life, as Korah by fire, Absalon by hanging by the head, and after thrust through with a dart; or else eternal death, as Judas to me seems to hint, Judas, v. 8. compared with v. 13. Now as to Judgement, or as Mr. Beza renders it, condemnation to ourselves, viz. extremest punishment in this life, be it with loss of life itself, Gods own people by this disobedience may occur, from which God will in no wise exempt the best, if they are found guilty, but if they will needs sin with Babylon, 
When a house falls, all that are under the Roof must of necessity perish, saith Paraeus in Revel. 18.4. As those Protestants did with the Papists (curiously desiring to hear their Mass) at the fall of Blackfriers, anno 1622. The sword of fire cannot distinguish between friends and enemies. Eng. An. therefore stand further off, Numb. 16.26. 1 Tim. 1.9. Rom. 13.3, 4.  they shall surely partake likewise of her plagues, Rev. 18.14. as in that case of unworthy receiving the Lords Supper, 1 Cor. 11.30. many were sickly and weak among them therefore, and many died. The best of Saints, if they offend humane Laws will be taken hold on thereby, and are no more privileged from the stroke of Justice, than the converted Thief, that suffered the Cross, though he was afterwards to be with Christ in Paradise.  
The Apostle proceeds to give you the Reason of this, (a duplice fine) v, 3, 4. For Princes are not to be feared for good works, but for evil; so saith the Apostle in another place, The law is not made for a righteous man, that is, as a man acts righteously; but for the lawless and disobedient, 
Peter Martyr in Rom. 13.. 1 Thes. 5.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of rank.  etc. 1 Tim. 1.9. The Magistrates of Rome had not their bundle of Rods, Sword and Axe carried before them to deter the orderly Citizen, but to warn the unruly, such as would keep no station in the Common-weal: See 2 Thes. 3.10, 11. Such as would leave their own business, to do another's, to which they have no call, viz. be handling the Sceptre instead of the Last or Shuttle.  
Wilt thou then be without fear of the Power? Do well, so shalt thou have praise of the same; for he is the Minister of God for thy good.  
Obj. How doth that appear (you will say) in evil Governors?  
Answ. In that there never yet was, nor ever can be so bad a Governor, but did some good thing, and may do some way or other that good, that a good man will reap some benefit by: Either natural good, for the preservation of life; or moral good, keeping others orderly and civil towards them; or civil good, preserving to them their Estates and Liberties; if not spiritual good, 
Tiberius' threatened death to such as should molest the Christians, saith Eusebius. l. 2. c. 2. Pet. Mart.  to make wholesome Laws for our freedom of conscience: As to instance in Nero himself, as bad a Governor as any, after his first quinquennium or five years' Reign, when he in his Government oppressed the whole World, yet were matters in controversy decided, neither was the strength of Laws utterly taken away from men; for under him Paul was by the Centurion delivered from the danger to be torn in pieces of the confused people, and malicious Jews; another time escaped stripes by pleading his Roman freedom; at another time, to escape the liars in wait for his life, was by night led away of the Roman Soldiers to Antioch, where oftentimes he had liberty to defend himself; and lastly, he pleaded his own cause before a Roman Judicature, and escaped the devilish plots of his own Countrymen by appealing to Nero Caesar.  
Wherefore [ye must needs] be subject. v. 5. In this the Apostle doth briefly conclude the chief Reasons which he had before alleged, and referreth them either to Vengeance, or to Conscience, both being exceeding dangerous; ye must needs be subject therefore, there is no shuffling your duty off, you cannot by any just means evade it, you may not shift your neck out of this yoke, it must needs be, it must of necessity be that you must be subject.  
Obj. 2 But it may be by some objected, God was angry with the Israelites for ask a King, and therefore it seems it was not his Ordinance that there should be Kings.  
Answ. He was not angry with them for desiring Governors, for they had Governors before sent of God, and the very King they had afterward God gave them him, Hos. 13.8. But he was angry with the cause of their request, their faith and hope was in a manner spent, and they conceived more hope in a King then in God that had been such a King to them so many years. 
Byfield in Pet.  Secondly, Men must needs be subject, because God hath here bound men's consciences to subjection, of which more by and by. Thirdly, Because Governors are heads of the people, and therefore as members it is agreeable they should submit, and be ruled and guided. Fourthly, In respect of the benefit we receive by them, both in inwards and outwards, as was touched before, receiving not only protection, peace, and quietness, but if godly, nursed and encouraged in Religion by them, as it is promised, Isa. 49.23. whose Courts have been Inns for the Church to lodge in, and themselves principal Precedents of Piety in the same. Jos. 24.15. Psal. 101. Psal. 42.4 etc. Nay it is recorded of Titus Vespasian, a moral heathen Emperor, 
Suetonius. Lest some might say, we doubt not of David's and Joshua's.  That he was generally called Delicias publicas, whose death even good men lamented, as if they had been deprived of a perpetual Protector. Tantus luctus eo mortuo publicus fuit, ut omnes tanquam in propria doluerint orbitate. Aurelius.  
Also Constantius, as Eusebius saith, was a Sanctuary to the Christians under him from the violence of their enemies. And Pius Constantine, another Roman Emperor, kept them always in the bosom of his especial esteem and favour.  
To proceed, We must needs be subject, not only for [wrath,] but for [conscience] sake: Here the Apostle doth strengthen his Conclusion with two main Arguments. The former (a metu poenae) because of Wrath, which signifies that punishment or revenge mentioned v. 4. because it proceeds both from the wrath or anger of God, and the Magistrate. The second (a metu Dei) for conscience sake, that is, lest we hurt our conscience by offending God, who sets Rulers over us, and commands us to obey them, or as Beza hath it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Basil. So good Rulers we must obey as God, bad, for God.  De metu Dei & conscientia praecepti. Because God hath ordained Rulers, and commanded subjection, therefore we cannot with a good conscience despise or resist them.  
Now that it may more clearly appear what subjection is hence concluded in conscience, suffer me to express the Argument in form thus.  
Argument. He which is God's Minister, commanding and prohibiting, praising and punishing for God, is to be obeyed for conscience towards God: But every higher Power is such; Ergo, etc. Thus the Argument holdeth for conscionable obedience in matters pertaining to God, which do not then first become good or evil, when the Ruler commandeth or forbiddeth them, but are so of their own nature by virtue of Gods commanding or forbidding them. And therefore the Authority of Superiors, although it cannot reach to the conscience properly, they having indeed no power to command or punish conscience; yet that which ties conscience to submit unto them, is such like Commands as this of God in his Word, God and his Law having the power simply and absolutely to bind conscience, that is, to urge it to require obedience of a man, to accuse it if it obey not, and to excuse it if it obey. Men may make Laws which we are not bound to keep, as if they command any thing that is contrary to the Word of God, Act. 5. Dan. 3. yet all Gods commands bind, yea enjoin obedience upon the inward man as well as the outward, and inflict upon the disobedient eternal punishment as well as temporary; and the good Laws of the Magistrate, although they bind not by any immediate power of their own, yet by fear of God's Word, that enjoins us to obey their lawful Authority: 
Beza.  And in regard he is in God's stead as his Minister, he cannot be resisted by any good conscience, 
chrysostom.  it being directly against conscience to resist such benefactors as protect the good, and punish the evil doer, or prick that doth sting the conscience of rebellious persons. We must therefore obey for conscience sake, or for the maintenance of the peace of a good conscience, 
Pet. Martyr.  these two enormities like Furies else will torment it, viz. the contempt of the good Ordinance of God, and our great ingratitude to Rulers, to whom for their protection, peace, and liberty (as I have said) all mankind are obliged: But of this more in its due place.  
Now in the prosecution of this weighty Exhortation (as by this time I hope it is, to the serious) I find Paul himself in his own practice so far justifying this precept, as to appear before a Court of Justice, no less illegal in regard of the Nation of the Jews, then corrupt in respect of the Judges, where by the Rhetorical expressions he useth, he teacheth to own all Jurisdictions God hath been pleased to endow with an Imperative power. Nor can I think Paul would have showed less compliance, or used courser language, had his Trial fallen out in the days of Galba, Otho, or Vitellius; the which had no stronger title than the sword estated them in, being all strangers to the line of the first Caesar's, or any adopted by them.  
Again, 
Proof 2.  We find the Apostle Peter to this purpose exhorting and confirming the people of God, 1 Pet. 2. cap. 13, 14, 15, 16. verse.  
Submit yourselves to every Ordinance of man for the Lords sake, whether it be to the King as Supreme, or unto Governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men; As free, and not using your liberty for a cloak of maliciousness, but as the servants of God.  
Give me leave a little also to unfold the pertinency of this most excellent proof, for this our duty.  
Our Apostle in the very first word [submit] implies Obedience, Honour to Magistrates bearing the Image of God, Sovereignty, Reverence, by which we are to judge the best of them and their actions, not conceiving undue suspicions of them, nor receiving evil reports, or daring to speak evilly against them, but thankfully acknowledging the good we receive under them; Loyalty to their persons, endeavouring faithfully to preserve them, making all manner of supplications for them, 1 Tim. 2.1. for the removal of evils from them, that if they sin and God be wroth with them, we should stand up in the gap, and make intercession for them: And lastly, we should pay them Tribute, Rom. 13.7. and subject to their punishment, yea and in some sense to their injuries, as David did to Saul, Christ to Pilate; and that City in Phrygia which Eusebius relates, 
Eccl. Hist. l. 8. c. 11.  was burnt with fire for the sake of Christ, and all the souls therein, not using the least resistance.  

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Every Ordinance of man: The word (as Mr. Leigh observes out of Grynaeus,) is very general in its acceptation, signifying all things that are done in the World, whether well or ill; but rather taking it here in a more restrictive sense, whether concerning Magistrates themselves, or the wholesome Laws of Magistrates, both are true, the former is included in the latter, and the latter implied in the former, both to be submitted to; 
Ordinatio divina secundum substantiam, humana, ratione subjecti, causa instrumentalis, finis.  although the Ordinance or Government in the manner of its institution be from Man, yet because of the necessity of it, it is from God, ordained of God for man as the proper subject, and for his profit as the proper end of it: Thus in regard of the Author it is not humane, and therefore to be submitted to for the Lords sake; for although it is called here Man's Creature or Ordinance, as I say, either in respect of man, the subject by whom it is exercised, or man the object about whom it is conversant, or of man the end to whose emolument it tendeth, yet it is still the gift and institution of God, the primary Author, and provident Ordainer: 
Aug. count. Faust. Man. l. 22. c. 7.  A Deo sanc est (saith Aug.) sive jubente, sive sinente; of God it is surely, either so commanding, or so suffering it to be.  
For the Lords sake: These words do import the cause and manner of submission, submit for the Lords sake because he ordains it, and therefore for his sake that sets them up we should obey them; and because it is God's command, and therefore there is no excuse for it, but yield obedience we must, because they bear his image, because it makes for God's glory and honour, and the repute of Religion, when Christians live as they ought to do, obediently and peaceably: And lastly, for God's sake, that is, as if it were done for God himself. But I must but mention these things.  
Whether to the King: Here our Apostle descends to particulars, that there may be no colour for evasions. By King, I understand the Chief, whether by this or any other Title distinguished, as in the afore-instanced place Rom. 13. Higher Powers, or supereminent Powers, and so the Apostle here in his next words explains himself (as Supreme) the Greek word signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one that hath above the revenues of other men: Here no doubt the Emperor Caesar is meant, under whom the dispersed Jews in Pontus, Galatia, etc. to whom he wrote, 1 Pet. 1.1. then were; whom the Grecians did familiarly call King, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Byfield. Qui supereminet. Sic nova translatio.  but the Romans disliked the name; and therefore the Latin renders it Praecellenti, the highest and chiefest in a Nation that sits at the stern thereof to order, rule, and govern it.  
Or unto Governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well. By Governors is meant all sorts of Magistracy besides Monarchy, the word signifying any that have Authority under a King, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or chief Governor, whether the Apostle meant Herod, or Agrippa, Lieutenants to the Emperor, or any other 
a Sive Ducibus, sic vet. translat.  Commanders or Vice-Roys in his Provinces and Jurisdictions: It holds forth to us the great care he had that Christians should adorn their profession by their submission, although in Babylon, from whence its probable Peter wrote this Epistle; 
Dr. Lightfoots Harmony, f. 148. 1 Pet. 1.2. Misc. Ep. ded.  yea, and though to the very Elect he writes it, yet there must be no excuse, but they must submit to the Authority that is over them, and that for the Lords sake. This makes holy Zanchy admire, In the Kingdom of Christ (saith he) this is wonderful, That he wills and commands all Princes and Potentates to be subject to his Kingdom, and yet he wills and commands likewise that his Kingdom be subject to the Kingdoms of the world. As it follows,  
For so is the will of God. Here is the great Reason that for ever should silence all gainsayers, and more especially the Saints, whose principles and practice should correspond with their prayer, That the will of God may always be done on earth as it is done in Heaven, where the blessed company of glorified Saints made perfect, are all obedient. If then, the Apostle should have said no more but this, Ita est voluntas Dei, 
Note.  it had been abundantly enough to put his servants upon the duty, with all alacrity. It is the good pleasure of God, so saith the Spirit of God, who best knows the mind of the Father and the Son, 1 Cor. 2.10, 11. And the will of the Lord be done!  
That with well-doing. What is this e●press will of God, that the Apostle doth thus urge? To submit to Governors, which here he terms a well-doing: But the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not the same with that in the former Verse, for here it is a Participle of the present Tense, and notes more emphatically the continual custom of well-doing, q. d. This laudable custom so much agreeable to the will of God, nay so expressly commanded of God, must not be laid down or taken up at our pleasure, according as it makes for our advantage or disadvantage, but it must be done, yea persisted in; nor to what person we like best of, but to all that are in Authority, indifferently, constantly.  
Ye may put to silence. This is one good end of your submission: The Original word signifies, to halter up, or muzzle up the mouth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Obtumescere faciatis imprudentium hominum ignorantiam: Stop, or put to silence the ignorance of foolish men, bridle up the tongues of silly beasts that will be braying against the people of God, 
Capistro fraenetis. 1 Cor. 15.32.  and endeavouring to asperse Religion, and the sincere Professors thereof by this imputation, That they are Anti-Magistratical. These wide mouths must be buttoned up, these 
a amen.  mad opponents with your contrary practice, ye must powerfully confute. Psal. 39.8. Tit. 2.6, 7, 8. Phil. 2.15.  

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

The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Mr. Leigh in his Annot. notes) is not where else found in the New Testament. Sanderson, in locum.  Not using your liberty for a Cloak of maliciousness: Cloak in the Greek, (no where else found in the whole New Testament) signifies here a Covering, and in that notion our English tongue doth probably use it, and may note some fair and colourable pretence, wherewith we disguise and conceal from the knowledge of others, the dishonesty and faultiness of our intentions in something practised by us, Joh. 15.22. 1 Thes. 2.5. Alas! Religion is an ill Cloak of maliciousness (as Mr. Trap observes) and will surely serve hypocritical Libertines as the disguise Ahab put on and perished, 1 Kin. 22.30, 34.  
But as the servants (or sons) of God, walking without rebuke in the midst of a crooked and perverse generation, among whom by this well-doing ye should shine as lights in the world, Phil. 2.15. In a blameless and harmless walking, the proper badge of God's sons and servants, to be of Dovelike spirits, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  harmless, the word is the same with Mat. 10.16. without opposition, inoffensive, simple concerning evil, Rom. 16.19. as the spotless sons of God in pure white Robes of innocency. Malice, disobedience, contumacy, are not the spots or badges of God's servants, but inconsistent with their sonship. Deut. 32.5.  
And thus as in a glass, according to my ability, I have presented you the express mind and will of God, as to this duty of Obedience to Magistrates placed over you: wherein I have been the larger, by way of Comment on each pregnant clause, because though by most the Scriptures are well known, yet by some perverted, by others slightly passed over, and by the fewest, alas! at this day so duly and conscionably considered as they ought. Some I confess plead them to set up their lusts by a Law, but against these (as the blessed truths themselves) are the very points of my endeavours most avowedly pressed, as the sequel manifests. There are others, who though they cannot but confess, that these Scriptures, and such like, do plainly point out such a duty; yet they make them not much their concernment, and less fear the sad consequences (which truly hath often been my amazement) though they sin against them continually: Others to take away their guilt, make them sound quite another thing, so far from the meaning of the holy Spirit, as that it is most contrary to right Reason, and these, ah poor souls! most uncontrollably indulging their own wills, wrist them, as they do other Scriptures, to their own confusion.  
I could have enumerated Scriptures to prove my present assertion; but having so much indulged my own desires of thoroughly setting home the duty, in these already cited, I must content myself to interweave the rest in the ensuing discourse, as I shall find opportunity. These (I suppose) by all serious observers will be granted most evidently to prove, That obedience to present Powers is due by all men. But if this will not suffice, than  
Argument 2 Secondly, Weigh with me seriously further, how terribly the Lord denounceth against evil surmisings, murmur, dispute of Authority, and such disorders as, upon what pretence soever, are fomented against the Authority and Powers that are placed over us.  
Give me leave to prosecute this point home, for, if I mistake not, here is the very rise of our distemper, viz. the coat of maliciousness, and root of inveterate dislike (to say no worse) from whence those fruits of Sodom grow; which I shall not spare to cut freely at, though it displease many. Wherein I shall, as I have begun (although in something an unusual method, especially in discourses of this nature; for I aim at conviction, not form of words.)  
1. Endeavour to make obvious these particular evils mentioned, and show God's displeasure against them.  
2. Aggravate them further in their several causes and circumstances.  
3. Answer such Objections that seem to lie in the way, in opposition to the truth asserted.  
4. And then bring home all to the further confirmation thereof.  
Evil surmisings: which ye may find laid down in 1 Tim. 6.4. as one of the notes of a proud man, are nothing else but suspicions, and false conclusions, arising from either arrogancy, or ignorance, or both, begotten between a selfconceited brain, and an envious heart, which, like a Tympany, swells up the man until he burst asunder with unthankfulness to God for others prosperity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blown up.  and scorn and disdain of Men, bespattering their fame with secret calumnies and aspersions. Thus Eli, of Hannah, 1 Sam. 1.14. Saul, of David, 2 Sam. 10.3. those incorrigible ones of Israel, against Jeremiah, Jer. 43.2. and the Barbarians, Act. 28.4. of Paul. O! that Professors at this day were not sick of this malady: Utinam, etc.  
Murmur, and dispute of Authority. The Apostle, Phil. 2.14. exhorts Christians to do all things without murmur, and dispute; how's that? The Greek word for murmur; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  signifies wrath, rancour, or discontent, which makes men's tongues (as one wittily saith) like rusty hinges, seldom to move without creaking. 
Mr. Trap.  Murmur (as Zanchius saith) are secret complaints, and mutterings, 
Zanch. in locum.  like to the grunting of Hogs, confused and churlish; as, Why should we pay this? and wherefore should we do that?  
Dispute of Authority: open contentions and quarrels against such as are set over us, which are the proper effects of the former; cross, and perverse arguings, subtle insinuations, or perverse brawlings without either proof or profit; contemptuous undervaluings, whereby we would draw away the hearts of the people, from the lawful Magistrate to our faction, as Korah against Moses, 
Numb. 16.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 6.5.  etc. The word signifies galling one another with hard speeches, rubbing one against another, as scabbed Sheep will, and so spreading the infection. These practices were frequent among (I cannot say the Royal Priesthood, but) the Priesthood of Royalists, stuffing their Pulpits with invectives against the present Powers, while they were suffered, and now acting it to purpose in their private assemblies and meetings against him, 
Act. 7.25.  whom God hath notwithstanding set up in their Master's stead. And now also, alas! by such, though upon a different account, as I would willingly think more honest men.  
When I am perusing this Scripture, I cannot but call to mind a like description of men (though of a far lower pretence) which I have formerly read of, and I suppose hundreds besides in this Nation, in their youthful times,) who are brought in to speak out their own discontents in this language.  
Our Lords and Masters now gotten up into the Chair of Authority, disdain us, but they could never have gotten thither but by our assistance; and what were this pomp and splendour, if our arms maintained them not? Who would esteem them honourable, if they had not a people to serve them? That their Government is to be looked into, how the great Treasures with so much necessity levied among us hath been spent; why none but such, and such as serve for their own ends, must be admitted into Councils, and the Commons, as they call us, forsooth, too plain-headed to tender our opinions; but yet our blood and sweat, our labours and cares in our Callings for bread for our own Families, must be parted with to maintain all: And since the Nation is ours and the Government adherent to the Country, why are we not as meet to consider of the one, as inhabit the other? etc. O! weak trust of the many headed multitude! 
Vide Dr. Halls med. 23.  whom inconstancy doth only guide to well-doing.  
Alas! is there not the like dispute of Authority, the same liberty of Speech taken at this day, by such as would be accounted more serious? What ripping up of all reports that can be raked together against Authority to subvert it? 'twould make a sober ear to tingle to hear them, to the eminent hazard of the ruin of all. 
Simile.  For as in a Ring of Bells skilfully rung there is a delightsome harmony, and on the contrary in their jambling either a portend of fire, some disaster, or at least a harsh and troublesome noise; So in a Common-weal, when every one knows and keeps their due stations, there is a melodious consort of peace; but when distances and proportions of respects are not mutually observed, when persons will be clashing, the discords are extremely unpleasant and prejudicial, such confusion either notifieth a fire already kindled, or portendeth it. The incendiaries of which in this Nation, if they have an ear to hear, let them hear and tremble at what the Lord denounceth against them.  
2 Pet. 2.9, 10. The unjust shall be reserved to be punished, chief them that walk after the flesh, in the lust of uncleanness, and despise Government; presumptuous are they, selfwilled, they are not afraid to speak evil of Dignities, whereas Angels greater in power and might bring no railing accusation against them before the Lord: But these as natural bruit-beasts made to be taken and destroyed, speak evil of the things they understand not, and shall utterly perish in their own corruption. etc.  
Reader, with what heart thou considerest this sad and terrible Scripture, I know not, mine, I assure thee, never duly pondered it without astonishment; and how it will be evaded by some at the great day, truly I cannot possibly see.  
Again, that Text , Rom. 13.2. speaks home and solemnly, Whosoever resisteth the Power, resisteth the Ordinance of God, and they that resist shall receive to themseluts damnation.  
Judas also in his Epistle, speaking of what shall sadly come to pass in the latter days, confirms the very same thing with the Apostle Peter (vers. 8, 9, 10.) and denounceth a woe against them, ver. 11, 13. which I refer the Reader to, for brevity's sake.  
Indeed, when I read such fearful denunciations, and seriously consider the persons that too truly incur them, I am so far from aggravating, that I find it more my duty to mourn in secret for them, and incessantly to implore Divine pity and mercy, 
Numb. 16.22.  graciously to avert those Judgements, open their eyes to be sensible of their ways, and free every one whose face stands Zion-ward, from being found in such soul-hardening, and God-dishonouring practices.  
In a due consideration whereof, we may find the Apostle exhorting, Tit. 3.1, 2. (which is my clear call to this present undertaking) Put them in mind to be subject to Principalities and Powers, to obey Magistrates, 
1 Thes. 5.14.  to speak evil of no man, to be no brawlers; to warn the unruly, etc. that speak and do they care not what, nor against whom, that the Lord will cut them off, Psal. 12.3, 4. Comp. Exod. 22, 28. warn them, because men are very apt to forget their duty in their heat, and lest, any root of bitterness springing up thereby, others be defiled. Heb. 12.15.  
For, there is too much experience daily, that in the conjunction and nourishment of such lusts, these four prodigious brats of Hell are brought forth as their natural issue, and so the more out of measure sinful.  

Bernard. Wilson. Irenicum, fol. 103.  First, Envy, which the Apostle James, cap. 4. discovers the nature of, where he shows, that all our jars and strive come from our inbred lusts, that these beget an extreme disorder in all our carriages towards God and Man, v. 2, 3. that the object our lusts are conversant withal is nothing else but this World; then he confirms this last assertion by the testimony of Scripture, and further declares, that the root of all our lustful disorderliness is nothing else but Envy. Now the imaginary good thing (which naturally between all parties, 
Trap decad.  as they are parties, is the object of their mutual Envy) is Pre-eminence, for which they strive in comparison one of another, that either they may subject others unto their will, or at least exempt themselves from being subject unto the will of others, both which are most opposite unto the spirit of Christianity, which, being humble and charitable, doth set itself to speak well, think well, and do well through a principle of love, 1 Cor. 13.4, 5, 7. of which hereafter. And thus Envy, like a predominate bad humour in the stomach, turns all the good it receives into evil digestion, and at last grows unto that Epidemical plague of hatred and malice, which breaks forth into the sores of poisonous rail, and bitter invectives, running and spreading like a leprosy over the whole thoughts, words, and actions, with a natural desire to infect others they come near, or have converse with; 
Willet.  and therefore Tanquam pestem fugiendum esse.  
2. Another production (twin like, and yet inseparable) is Jealousy and Fear. 
Mr. Dury.  Jealousy is the suspicion which men have of other men's intentions, of their affections, and of the designs of their affairs: Fear is properly the apprehension of Evils which may befall us by their means; those reflect upon the counsels, these upon the actions of men, and upon the events of businesses. Now the passions may be harmless, if the love upon which they are grounded be pure: 
Wilson.  But if pride be mixed therewith, as in this sense, than we are jealously affected towards others, but not well, as the Apostle terms it, Gal. 4 17. Comp. cap. 6.13. when Fear will be nothing else but rage, distrust, and prejudice, as Satan fears, etc.  
3. A third Brat of this brood, (for I must but hint at things) is, Private censuring and tale-bearing; which I put together, because they do not only hang together dis-junctively, but increase and multiply each other infinitely. And because the proper seeds of all our disorderly passions and behaviours, which the cunning adversary sows among us, to our great ignominy, if not ruin, have their preservation and nourishment here.  
Tale-bearing and shedding of blood are alike forbidden by the Lord, the former as the cause of the latter, Levit. 19.16. Thou shalt not go up and down as a Tale-bearer among thy people, neither shalt thou stand against the blood of thy neighbour, I am the Lord. They do not only cool the affection of him to whom the tale is told, but murder the very life of him of whom it is told. 
Aynswort.  Therefore (saith the Lord) Thou shalt not walk as a Tale-bearer, or calumniator, or not walk with tale-bearing, 
Rokel.  and crimination. The word signifies a Merchant or Traffiquer that carries his wares up and down to vend, 
Rakil. From whence (it may be) our English word Rakehell comes.  1 Kin, 10.15. one that maketh merchandise of words, going from place to place to hear & to spread abroad criminations of other men. His property is described to be a revealer of secrets, Prov. 11.13. his end to shed blood, Ezek. 22.9. conspiring with the wicked to that purpose, provoking others to it, as Doeg did, 1 Sam. 22.9, 18. Psal. 52. yet pretending friendship and pity, Jer. 9.4, 5. wherefore the 70. render it, Thou shalt not walk with guile, 
Eng. Ann. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  double tongued, Prov. 11.13. and 20.19. as a false accuser, or makebate, so in Dan. 6.24. 
So the Hebrew, Rakil, the Greek, Diabolos, and the English, Calumniator, are all one. Aynswor. in locum.  Daniel's accusers are rendered as having a bloody intention under a plausible pretence, Thou shalt not divulge accusations or criminations among thy people; and it follows, v. 17. Thou shalt not hate thy brother, etc. From whence I conclude, That strife and contention will never cease, nor true brotherly love be practised, and much less a conscionable submission to Authority out of a principle of love, until the Tale-bearer be removed, and discountenanced, Prov. 26.20. The pride of whisper and private censures (in which persons without control can take their swinge) like a pair of bellows, blow up the coals the Tale-bearer hath kindled, till it break forth into a raging fire, which will not be quenched by all the means the wisdom of a State can invent, without the ruin of many, if God in mercy preserve the whole; for the simple will believe every word, although the prudent (unum millibus e multis) will look well to their doing, Prov. 14, 15. It is a true saying, Reports lose nothing but truth in the divulging.  
4. The last Evil that is usually brought forth, by the aforesaid Liberty we take to ourselves in contempt of Authority, is, Revenge: The thoughts of which, although they are nothing else but the consequence of the sense of evils which we have suffered, as they take hold on our affections, and therein centre in a passion, which can have no rest but in requital unto those that have wronged us, of evils equal unto those we have suffered, or imagine to suffer; yet in this respect they are something more than a bare result of the sense of former injuries or sufferings, for they contain (and ah how unperceived) a secret resolution of acting either by word or deed, or both as occasion is offered, and that to the utmost extremity, though with Samson to the ruin of themselves in the downfall of others. 
Judg. 15.6, 7. & 16.30.  Brethren, if our consciences accuse us herein, God is greater than our consciences, and knoweth all things. 1 Joh. 3.20.  
And now to gather in all to our present purpose; having taken this pains to show you our calamities in general, both from God's Word, and right Reason, the sure Rules, both as we are Christians and Men, with short applications only here and there interweaved, that by the continuance of the discourse so universal, we might not forget to whom it is spoken; I come now more particularly to manage the present Plea, as it is more especially intended.  
And First, that I may exactly discover these exorbitances in their causes as well as in their effects, I shall (and I hope without much offence) rank the offenders into two sorts of men (to whom all others may be reduced, as partaking more or less of their ways and principles.) The one sort relying only upon themselves, are full of self-conceit, enamoured with a high confidence of their infallibility: The other look more to a consent of combination, in the declaration of their joint opinions. The first think themselves strong, because they pretend wholly to the direction of the Spirit in their way; the second, although they contradict not the truth of the Spirits direction promised to the children of God, yet they put their strength rather in a humane then spiritual way of acting. But the truth indeed is, that neither the one nor the other, in matters of debate, hold forth to any, or follow themselves, any approved Rules by which they govern themselves to edification about these controversies, either to the spiritual or rational part in question therein. And although this may be said of both, yet it cannot be denied, but that the second sort of them, for the most part, are more capable of entertaining Rules, when offered, than the first, because many of the former (encircling all within the narrow Idea of their own imagined perfections, transported with a like conceit of acquaintance with the aenigmas of Scripture, yea, and with the very punctums of circumstance, time, persons, and matter of every Prophecy therein, and therefrom giving the free reins to a strange kind of liberty which they call spiritual,) take up the principles of such disorders, both as to themselves and others, equally as insensibly as irrationally; insomuch as it becomes a thing almost impossible to fix them to any thing, especially if it never so little run cross to their espoused resolutions: whereas the latter are rather too inclined to fix upon insufficient Rules, and humane reasonings; but yet in both this is evident, that whensoever either of them set themselves to promote any belief of their own, or maintain any supposed truth, it is ushered forth for the most part, not so much with the warrant and countenance of God's unerring Word, (the right understanding of which, if any place by them be alleged, they will not easily be drawn to) as with unmeet passions, tergiversations, etc. or else evasive incongruities, rather to uphold (and that professedly) the outward interest of a party, to vindicate it from aspersion, or to gain some advantage to its proceed by the disgrace of others, then to make (truly I may with charity enough suspect) a discovery of naked truth in relation to the honour of Christ, or his Kingdom, that the necessity of the former, and the evidence of the latter may become indifferently recommendable to the consciences of his people; or that the conscience of those who have not so duly tendered the same as they ought, may be brought back again unto their duty, and right understanding thereof. Whence we daily see, that the result of such passionate undertake, fomented (as I said) by the private censures and whispers of some, and inflamed by the rash pens of others, hath brought forth no other fruit then the dis-repute of Truth, and scandal of Religion.  
To come yet more nearly and plainly: I am not ignorant how much, and in what way some complain of those evils which we now conceive our burden, how they cry out against the inconveniences thereof, and what an Odium they endeavour to cast upon some, by whose fault (as they conceive) we are fallen into them; O! say they, this is by reason of evil Magistrates, and the ill management of Government; and so they are censured and aspersed according to the apprehensions of each party: O! saith one party, if I had had the modelizing of the Government, I would have put it in such a method as should have been against all exceptions; if I had had the choice of the Magistrate, I would have set up such as Christ himself, when he comes, would have approved of, that should have been a nursing Father indeed to the Saints, 
Thus like heedless Flies some play with the light until they are dazzled therewith to their ruin. D●. Hall, Med. 34.  an other David, etc. Say a third, The truth is, in this time of light and knowledge, I see no reason that there should be any set up to Lord it over God's heritage, etc. but if any Rulers or Lords, it should be over the world who cannot guide themselves. By which it is too evident, that to please any party, had been highly to displease all others, and indeed to ruin all; and that the way to peace and settlement is a general submission and obedience on all hands: And that it is a mercy, that as the present Governor was established without us, so, that he carries it so indifferently, without adhering to any party, but impartially endeavouring to preserve all in a just freedom and protection; for if the Government had been of such a Size, than it had been too narrow and too short for the dimensions of such an Opinion; and if proportionable to such, then too broad and too long for a third, and so it would never have fitted the mould of all Judgements, the meanest of which would not have wanted both Scripture and Reason too, in their conceits, that their advice might take the precedency. And so for the Magistrate himself, who hath therefore found it his wisdom, and we our safety; that he rather (as he was wont to say) play the Constable to preserve the peace, from the violence and rage of each persuasion, which would willingly, besides it, have no other in the world. Furthermore, to me truly it seems altogether as irrational as un-Christian, to judge of the constitution of Government, or worth of the Administrator, by some contrary effects. But why shall we wonder at this? the truth is (as one well observed long ago, 
Thucydides. ) It ever was so, where affairs succeed not to men's desires and humours, though there want neither piety nor providence in the conduction, yet with such as judge only upon the events, the way to calumny is always open, and Envy, in the likeness of Zeal to the public good, easily findeth credit for an accusation. Thus (as Cicero complained of the exorbitancy of the Romish State, 
Sallust. in Conjurat. Catil.  (too like ours) 

In the censure of the State we still do wander,  
And make the careful Magistrate the mark of slander:  
What Age is this? where honest men, placed at the Helm,  
A Sea of some foul mouth or pen shall overwhelm;  
And call their diligence, deceit; their virtue, vice;  
Their watchfulness, but lying in wait, and blood the price!    
I may add his Prayer.  

O! let us pluck this evil seed out of our spirits,  
And give to every noble deed the name it merits:  
Lest we seem fallen (if this endures) into those times,  
To love disease, and brook the cures, worse than the crimes.   
Such detractors are like unto Flies, that ever swarm to the galled part, and sit feeding on that worst piece of flesh: Or like another sort of them, that are always raking in dung until they are coloured by it. It is truly an envious self-love, and inhuman cruelty that causeth this ill disposition; in the mean time this only they have gained, it must needs be a filthy creature that feeds on nothing but corruption, and too much like the Devil, to seek out still matter for accusation. Alas! how are ye able to pray, Forgive us our debts, as we forgive our debtors; when yourselves, debtors in a large arrear to Powers, in your true subjection, according to Rom. 13.7, 8. cannot forgive your Creditor? Neither are you (besides) a little deceived, who think that by blaming others you exempt yourselves from the guilt of these calamities: However, suppose this would make you guiltless, yet the complaints of such a kind are no Balsam or mollifying Ointment to heal these putrifying Sores in any, they are like a corrosive Plaster to make them worse in all; for this ripping up of matters past, or accidentally now happening, if true, to represent evils suffered on the one side, and injuries done on the other, is the very method to foment bitterness, hatred, wrath, clamour, and evil-speaking, which the Apostle, Ephes. 4.31. commands at all times to be put away from us, but should then do chief when we are about a way to cure distempers, or profess ourselves to be able to do it; for this way is so far from reclaiming any, that it tends rather, not only to dishearten in all good endeavours, 
We are made (saith Nazianzene) a scorn to wicked men in their Markets, their Feasts, their Plays, in all their meetings. The most vile people jeer us, and all this for warring and contending one with another. Naz. Apologet. Orat. 1. Dr. Richardson in locum.  but also to increase our divisions by publishing them in Gath, with more severity against the person, then true desire of reforming the evils, raking up old matters of dissatisfaction upon that account, which by all true Christians were long ago buried in oblivion. The wise man saith, He that covereth a transgression, seeketh love; but he that repeateth a matter [or raketh into frailties] separateth very friends.  
I shall humbly beg of such to retire a little into themselves; you quarrel now, my friends, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. saith the Proverb, Let us begin at home, there every wise man's care should first be seen.  with the surmizes and appearances of faults in the Magistrate, and the seeming compliances of such as cannot speak at your rate, act as you do, nor conscionably follow your steps in the heights of invectives against Authority, 
The motions of Divine Providence are so dark, so deep, so various, that the wisest and best souls among us cannot tell what conclusions to make, nor to what appointments to affix them, and much less circumscribe God in them, who therefore expects we should resign up our wisdoms in a quiet waiting on him (saith a good man.)  that cannot interpret the blessed Prophecies and Promises in Scripture to your times and seasons, nor to your aims and ends; 
* Hoc disco mea experientia, quod non habeo tam magnam causam timendi extra me, quam intra me. Luther. A me, me salva Domine. Aug.  why should you not rather turn the edge of your contests against your own inconsistencies and woeful confusions, which in the Shop of our own evil hearts, upon the Anvil of our desperate wills, to the so much dishonour of God, and infatuating our first honest purposes, are forged by Satan, while we are so much abroad in others affairs, which as Christians, never in the least concerned us? Is it too much indulgency that hath occasioned this? I beseech you be not so does ingenious, nor so injurious to others (if to yourselves) who upon the bended knees of their souls desire to bless God for their liberties, and to prise the mercies they enjoy under the Powers at a higher rate!  
You may say they are guilty of much; alas! they are nevertheless out of the danger of your darts, by any innocency you can pretend to above them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Man commonly, 
Joh. 8.7.  purblind with partiality, looking through a false medium (as children upon a white object through a piece of red or green glass) may imagine so, when it is neither so, nor so. Conscia mens recti famae mendacia ridet; They will slight our censures, if they can approve their hearts before God, 1 Cor. 4.3. who alone knowing the heart judgeth righteously, 1 Pet. 2.23.  
We would fain be altering the Ship of Government, one finds fault with her Keel, some with her Masts and Tackling, others fear her Cables and Anchors, some take offence at her Top-gallant, and some at all; some like the Vessel well enough, but would (as I said) be placing in her another Master or Pilot, and other Mariners. Were it not more discretion to leave all as it is (which will be so whether you will or not) seeing she hath so admirably prospered now for some years in the greatest tempests, under him who now governs her, that her proudest enemy hath been forced hitherto to strike sail to her, and will (I trust) be still sailing on to your peace and advantage, although you at present are as far from being pleased with it, as you can be safe without them.  
For such as would have no Government but that little that is in themselves, truly they scarce deserve the notice of a reply; 
Lib. 1. de Monogam. Errors in Judgement produce many great evils, not only (ad intra) in men's own souls, but also (ad extra) in humane affairs, as one well observes.  as an Ancient observes of one of his Countrymen, Primo regulam adulterans fidei, & ita ordinem adulterans morum; First they adulterate the rule of Faith, and then corrupt the order of Discipline. I shall entreat such to view seriously that place in Judges, (if they allow the Authority of the Scriptures) cap. 17. v. 6. In those days there was no King in Israel, but every man did that which was right in his own eyes. Why was not that best of all, that they were free from any Lord or Ruler that might possibly have tyrannised over them? seeing they were the chosen people of God, and had grace enough to govern themselves? No truly; it is noted by the Holy Ghost as a Judgement upon them, that they were so Head-less, and Master-less, left to their own wills: this is here, and in the following Chapters, more than once rehearsed, as a reason of the gross looseness and licentiousness, 
Ducth Annot.  that every one did, not that which was right and good in the eyes of God, but in his own eyes, what himself best fancied; and observe then what followed, v. 5. they were led away to Idolatry, and cap. 18.7. they dwelled secure and careless, having no 
* No Possessor, or Heir of restraint.  Magistrate to keep them in any politic order or discipline, 
Hebr.  either to offend or defend an Invader: and what then? why their Enemies were so far encouraged by their Spies hereby, that they win and possess their Cities, v. 9, 27. and so the Danites enlarged their possessions, etc. Josephus in his 
* Lib. 5. c. 1, 9 l. 4. c. 5. & 6. & 7. ye may read this at large.  History of the Jews Wars, tells us of some in his time, that out of a strong fancy of their absoluteness, and perfection, shook off all obedience to Authority, and under the name of Zelots committed all riots and licentious wickedness. It may be they were some of those Jews that lived at Rome under Claudius Caesar, whom Suetonius reports to have been banished thence for their tumultuousness; 'tis well if these we are mentioning, can derive themselves from more peaceable Ancestors, their natures and principles so unhappily agreeing. One observes, the great fallacy of Satan, with which he deludes such men as these, is, that Logicians call, a bene compositis ad male divisa; when he gets them to take Religion into pieces, and then take one piece for Religion: As while they cry up Liberty of Conscience, they forget Obedience to Authority and Civil Jurisdiction; so while some in the conceit of Faith, grounded rather upon the Sand of Phantasie, or soaring upon the Wings of the Wind, than elevated upon the sure Rock the Lord Jesus, are carried on to say and do most ridiculous things, forgetting in the mean time true Love and good works; whereas true Faith is not without both Love and good Works. But I may not spend all my time here, since by their frequent and manifest weaknesses they have attracted the Eyes of almost every one upon them, some with pity, and others with scorn, and all with dislike. And yet by the way, me thinks, I cannot in Justice but wipe off some of that dirt, which, under this pretence, some, more maliciously then judiciously, do cast upon all Professors without distinction, slandering all that do walk more closely with God than they, that they are seditious and rebellious. 
See much to this purpose, Mr. Burrough's Gospel Convers. fol. 281, 282.  The truth is, they throw this black Mantle of Reproach over all God's People, that the bright Lamp of their Religious Conversations might not discover and disgrace their sinful and bestial courses, as their Fathers did before them, Mat. 22. to Christ himself, v. 15.16, 17, 18. and his Disciples and followers, Act. 17.6, 7. So Sulpitius Severus observes of Nero, that it was his own bad life that made him hate Christians; for he still thought they censured his licentious life by their strict living. But however, let me tell thee, who ever thou art, that darest still be so wicked, under so much Gospel means that this time mercifully affords, How bad soever they are who profess the Truth, yet the Truth which they profess is never the worse; if they offend and wrong their souls, why shouldest thou be offended at Christ and his Profession? and so wrong thine own soul? And as for such who in our distinctions at this day are called Anabaptists, because I find, not only of all sorts in our times, nay even some good men, that are most ready to clap this brand on their backs; but also former Writers, 
And yet Pet. Martyr on Rom. 13. rather chargeth it on the Pope, instancing in Bonifac. 8. Nostrum est, non quid ex quovis sequatur dogmate, sed quid illorum sequatur conscientia spectare, saith Bucer.  as often as they touch on this subject, bring in their Principles as Anti-Magistratical; and yet I cannot find they truly ground it so much from the Principles of them of that Judgement, as from the practices of some that were so called, viz. they at Munster, etc. whom, if they had lived at this day, you would rather have termed Ranters, whose abominations differ from the principles of such as you call Anabaptists, to my observation, as far as light from darkness. And truly (Reader) what ever thou mayest judge of me, 
It is one of the greatest sins of this Age of light (said an eminent Minister of London lately in a Sermon) to love our own Image in men, and not the Image of Jesus Christ, in whomsoever we see it.  I am the rather, out of a true principle of love to all Saints, indifferently as Saints, inclined to believe their peaceable affections and faithfulness to Authority, because I find not only the dissatisfied of our times to be as many of other Judgements (if not more) as of that, but also the many Declarations, and public Protestations of men of that Judgement, upon all occasions, for submission to present Authority, and particularly, that of their Church at Leith in Scotland, Printed 1655. and dedicated to the Commander in chief there, and others in England at the same time; together with the obvious practice of the Congregations of them in and about London, especially those led by Mr. John Sympson, Mr. Knowlis, Harrison and Tull, Kiffen, Jesse, &c, that orderly adhere to those Pastors at this day, do clearly evince. But I fear I have too much trespassed upon your patience by this digression, and yet I could not fairly have stepped over, and have been impartially just to all; for I hold it the duty of every honest man, especially he that undertakes to give Rules to others, 
Vide Mr. Brooks Unsearchable Riches, etc. fol. 128.  to be most exact himself; and that if it were the will of God, the scandal of this imputation, either upon Presbyterian, Independent, or Anabaptist, as Gods faithful people are now among us so distinguished, might be henceforth taken away, and the transgressors of either may abstractively bear their own infamy, 
See Burroughs Irenicum, fol. 171. cap. 25. & fol. 177. Tolle jam nominis crimen & nihil restat nisi criminis nomen.  being fully persuaded, that as the Members of either in their several places of Trust, Civil and Military, have all along given ample testimony of their abilities and fidelity to the present Power, so through the Lord's assistance they will do still, to their utmost endeavour, 
Joh. 6.26. v. 66.  even in greatest straits, for Conscience sake; when such as make a greater bustle while the 
* Prov. 19  Sun shines hot on them, will then vanish and desert. Christianus nullius est hostis, nedum Imperatoris quem sciens a Deo constitui, A Christian is an Enemy to none, much less to the Governor, whom knowing to be appointed of God, he must of necessity love, reverence, honour, salvum velit, wish his prosperity, health and safety, 
Lib. ad Scap.  etc. saith Tertullian.  
But to return: To such as would be accounted more rational then to live without a head, & yet rather than they would have their present Governor, 
It was said of Caius Seius, Ronus vir, sed Christianus, non amo te, non possum dicere quare, hoc tantum possum dicere non amo te. Jam. 3.8.  (although it is confessed on all hands, as Tacitus said of Galba, Omnium consensu capax Imperii, nisi imperasset; No man fit to be a Governor, if he had not been a Governor) would gladly take the occasion to rebel against him. and in the mean time pray against him, and clamour in most unheard of expressions, and put forth Books weekly to dissuade others from their due obedience. Alas! what shall be hoped to be spoken effectually to you? whose passions have transported you beyond all wholesome counsel, and whose espoused interest hath hurried you far beyond recall! I may say with Abraham, You have Moses and the Prophets; nay I can say more to you, You have Jesus Christ and his Apostles to warn you from this disobedient practice; and if ye will not hear them, neither would you if an Angel came from heaven, or one rose from the dead. Yet let me faithfully discharge my duty, that I may be free of your guilt at the great day.  
Obj. You will say, It is from grounds out of the blessed word that you thus act.  
Answ. Truly Friends, you will never be able to suck bitterness out of that Word that is sweeter than the honey or the honeycomb. Do you think to get grounds to oppose, where you are severely exhorted over and over to obedience? yea, denounced most terribly against for your disobedience? I beseech you read over again with awful reverence those Scriptures , Rom. 13. 1 Pet. 2, 13. 2 Pet. 2.9, 10. Judas, etc. And consider how you will be able to answer your contempt, 
Tantae ne animis coelestibus irae?  to the Lord Jesus! Remember what spirit you are of, which you seem to forget with those Disciples, Luk. 9.55. when the gall of your own private spirits hath so much embittered your souls. You know the Spirit of God is Dovelike, i. e. meek, harmless, pure, peaceable, 
Gal. 5.22.23.  gentle, easy to be entreated, etc. His Saints were also so of old; Holy David would not take vengeance on cursing Shimei, 2 Sam. 16. See his frame, vers. 10, 11, 12. how much less act the part of a Shimei. See 1 Sam. 26.9. 1 Kin. 24.5, 6. and thus sweetly resolves, Psal. 101. I will set no wicked thing before mine eyes, vers. 3. The Hebrew is, No word of Belial: Now [Jagnal] as one observes, signifies, one that is without yoke, and disorderly; therefore the Seventy commonly translate it [Paranomos] that is, one altogether irregular, or lawless. So then David's meaning is, with James, cap. 3.3. he would bridle in his tongue, set a watch over his lips, 
Prov. 29.11. A fool uttereth all his mind. The 70. translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, utters all his anger. The Hebrew word that signifies a fool, and that which signifies suddenly, rashly, is from the same root, as M. Burroughs observes.  kerb his words, that he might not speak at random unbeseeming words, how ever he might be seemingly induced thereto by any provoking object. Indeed Seneca was wont to say, Invalidum emne natura querulum; the weakest spirits are ever the most quarrelsome and contentious: We see it too manifest at this day.  
Again, v. 4 A froward heart shall departed from me, who so privily slandereth his neighbour him will I cut off. vers. 5. or as the Hebrew phrase is, that betongueth, traduceth, or calumniates. 
Aynswort.  He that telleth lies shall not tarry in my sight, 
Illic incipit, & illuc rapit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mr. Manton.  etc. This is the tongue (as the Apostle James speaks, cap. 3.6.) that is set on fire of hell, and sets on fire the whole course of nature, the whole course of our lives, as the Greek renders it, there is no action, no age, no Estate privileged from the influence of it.  
There is a great resemblance between an evil Tongue, and Fire. 1. For the heat of it, 'tis the instrument of wrath and contention, which is the heat of a man, a boiling of the blood about the heart. Solomon saith, 
Prov. 17.27.  A man of understanding is of a cool spirit, hot water boileth over; so do passions in the heart, boil out into untoward words, because in his lips there is a burning fire, Prov. 16.27. 2. For the danger of it; the Tongue is a powerful means to kindle divisions and strifes. The fool casteth firebrands, and saith, Am I not in sport? Prov. 26.18. We throw fire abroad, scalding words, and do not think of the danger of them. 3. For the scorching; Reproaches penetrate like fire: David compareth them to coals of Juniper, which burn hottest and longest, desolating coals, as the Seventy render it. O! labour with our humble Prophet, to keep anger from being a scorching fire in your tongues, Psal. 39.3. etc. And with him, Psal. 131.1. let not thy heart be lifted up, (through pride) nor do thou exercise thyself in things too high for thee, 
Deut. 17.20.  (which do not suit with thy calling) but behave and quiet thyself, as a Child by his Mother, (wean thy soul and mind thus) be as lowly minded, meek hearted and full of simplicity, Mat. 18.1, 2, 3. This was the practice of this blessed man after Gods own heart, and must of necessity be of all that profess to be the servants of the most high God; for when this blessed practice doth fail, or is cast off by any, as than he will be taken off from the way of holiness, so he will be set to follow the imaginations of his own heart, 
Psal. 140.1, 2, 3, 5.  which sends forth nothing but seeds of corruption, and the roots of bitterness, which will spring forth into poisonous weeds of slanderous untruths, peevishness, unchristian detractings, and what is worst.  
Now the way to prevent the growing of these roots of bitterness, and keep cool our tongues, is to keep the heart possessed with the principles of saving graces, that make the soul calm and serene within, from whence will be sent forth such an odour into the world, such a beauty discovered, such a pleasantness in sound speech, that can in no wise be condemned, that every one will be able to discern with some approbation and relish, the ornament of that Christians meek and quiet spirit, and be ready to speak well of his Profession, admire the splendour of his conversation, although they remain themselves (poor souls) all the while in their filthy lusts, and fling their dirt upon others.  
Observe with me, (a little further to set home this duty) that blessed Exhortation of the Apostles, Ephes. 4.31, 32. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice, and be ye kind one to another, tender hearted, etc.  
Here the Apostle treats of Wrath in a double acceptation; that which is less grown, and that which is settled with maliciousness: The first is set down as it is in the affection, the second as it is in the word. 
Definition of Bitterness.  Bitterness is a smothered displeasure of which one will not be known, that maketh a man a burden to himself and others, till it be digested: This Wrath being fuller of discontent than revenge, like a fret that rankles inwardly; and like a fire that hath no vent, it is exceeding violent, and like Water cast upon Lime, 
Mr. Bayns.  the fairer you deal with it the more it burns; 
Simile.  and as the face by the yellow Jaundice receives the colour of the disease when the Gall overfloweth, 
In fancy legitur homo.  so our looks will be ready to discover the heart, when all our behaviour hath tasted of the Gall of Bitterness. Wrath, or Fierceness, 
Definition of Wrath. Ira furor brevis est. Anger, notes of it.  noteth an impetuous Anger, that is manifestly and headily carried, being soon up, and soon allayed, as too violent to hold. Anger is that which sets us upon the desire of Revenge: This sinful Anger hath these Symptoms and causes. 1. When men are moved, because their minds are not served, or because something crosses their designs or expectations. 2. When our Anger keepeth no due bounds, is excessive, and against the innocent as well as the nocent, is inconsiderate, etc. 3. When it hindereth good duties, breaketh off love, occasioneth other sins, as Clamour, which is a disorder in words, accompanying the former disorder in affections; 
Clamour, its effects.  for as a fire kindled here or there, will fasten unto the next things unto it, so this fire of Hell burning in the heart, will fasten on the tongue; and as the Jews once stirred against Christ, could cry no other thing then Crucify him, crucify him, so the language of the clamorous is nothing else but Kill, stay, and destroy, pull down and consume, as Stephen's enemies cried aloud and run upon him, 
Act. 7.3. As Drums in a battle, to drown the moans of the hurt. Evil speaking,  executing their fury in their inveterate acclamations. O! therefore, in your Anger have a special care to rule the Tongue. Evil speaking, is a blaspheming either of God or Man, imprecations, revile, etc. He loved cursing, it shall light on him. Psal. 109.17. A man may be denominated from his language; Thou art one of them, for even thy speech bewrayeth thee, said the Maid to Peter. The Godly bless such as curse them, for the Language of Canaan is their Speech.  

Malice; what. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  With all Malice. It is a sinful affection, which doth separate and make us evil disposed towards others. The word may as well be rendered Mischievousness, signifying one special kind of sin, which is directly opposite to Brotherly Love and Charity, sweetly expressed by the Apostle in the following contraries, viz. kindness one to another, tender-heartedness, forgiving one another, even as God for Christ's sake hath forgiven you. It properly discovers itself in speech, Prov. 26.26. A malicious man is envious at the prosperity of another, as Cain, Saul, etc. in rejoicing at the evil that befalls another, as the Philistines at Sampsons' misery, Judg. 16.25. These the Apostle warns us to put away from us, that is, pray them down (as one saith) for otherwise we are endangered, by yielding to grieve, by grieving to resist, by resisting to quench, by quenching maliciously to oppose the good spirit of God. 
Chrysost. in Moral. hom. 14.  v 30. The speech of chrysostom is very moving herein, If any man should abuse a vessel (saith he) that is appointed for the King's meat, by filling it with dung, durst he again in the same present meat unto the King? surely he durst not. So he who hath dedicated his mouth to the honour and praise of God, joining herein with the Cherubin and Seraphim, should not dare, for the indignity of the thing, to have it filled with bitterness, wrath, anger, clamour, evil speaking, etc. and then come again to bless the Lord. It follows.  
And be ye kind one to another. Here (as I hinted) the Apostle goes on to exhort to the contrary Virtues. Kind, that is, sweet-natured, facile, and fair conditioned. It is used of things, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. benigni.  and persons; of things it signifies Facility, Mat. 11.30. Utility, Luke 5, 39 of persons, it signifies One that is desirous to do all offices of Love, ready to gratify. The Precept commandeth two Christian affections, Courtesy and Mercy, and their Fruit manifesting them, Forgiveness; for many will say they are gentle, quiet persons as need be, if they be let alone, 
Note.  and yet offended they will not forgive: Now these are neither courteous, nor merciful. 
Kindness, what it is.  Kindness or Courtesy than is a Virtue which maketh us to carry ourselves amiably and sweetly towards others, not in Bitterness, which is its contrary: And it may well be called the Flower or Cream of Love, for it doth swim on the top of all offices and good turns of Love, and maketh the things we do, exceeding lovely; every where in Scripture required of us, Col. 3.12. Gal. 5.23. Jam. 3.17. etc. showing itself in matter and manner of Speech, 
See Luther in Gal. 5, Rom. 14.19. Act. 7.26. Phil. 2.3.  in respectiveness of our carriage, in gesture and reverence, and in some appropriate works of it. Thus Abraham towards the Angels, Gen. 18.3, 4, 5. and to the Children of Heth, cap. 23.7, 12. Paul to the Governor Felix, Act. 24.10. to Agrippa, cap. 26.2.25. preferring others above ourselves, in all lowliness of mind, and esteem of them. And then it imports Mercifulness in the Reason the Apostle gives here to back his Exhortation, 
Levit. 19.18. Mat. 18.32, 33. Col. 3.12, 13.  Forgiving one another, etc. i.e. That which Christ hath done to you, you must do to others; Christ hath showed mercy to you, therefore you must, etc. labour for the affection of Mercy, sympathising with others, bearing their burdens; this is not to lay greater loads of reproach, scandal, and accusation upon them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. notat eos qui ex imis visceribus, aut ex cord, plane, medullitus miserorum misereantur, eorumque calamitatibus vehementissime afficiantur. saith Illyr. in N. Test.  . Ad miserecordiam propensus, saith Piscator: ad intimam miserecordiam pronus, saith Beza: It is then, the yearning and sounding of the bowels in pity and compassion towards another, in a natural sympathy, and fellow-feeling of their state and condition; melt of spirit, kindly affectioned from the heart, Rom. 12.10. See that ye fall not out by the way, saith Joseph to his rough spirited Brethren. Arctior est copula cordis quam corporis, saith one: This is clothed with the ornament of a meek and quiet spirit, to which Peter exhorts, 1 Pet. 3.4. and is always attended with those two excellent graces of Humility and Charity; you may find the one set out by the other in that full description, 1 Cor. 13.4, 5, 6, 7. 
* Whosoever desires to view the Opinions of others? touching this blessed Scripture, may find them collected to his hand by Mr. Mayer, in his Commentary upon the place, Text 71.  Charity suffereth long, and is kind, etc. which Bullinger thinks the Apostle here sets down in opposition to morosity and churlishness, that he might thereby meet with the Corinthians in their ill conditions; for they were at this time much out of Order in their Church, being full of prosperity, and numerous, whereby their minds were puffed up strangely, 
1 Cor. 11.  most irreconcilable to their offending Brethren, and yet abounding in Errors among the best of them, above any other Church of Christ, as whoso will give themselves to mark diligently this and the other Epistle of Paul to them, will easily discern.  
But I must not enlarge here, nor would I have been guilty of this elsewhere, remembering I have yet the most material part of my work behind, did I not by sad experience daily observe how transient the bare naming of a Scripture is in the mind of most of us, especially if it hath been often read by us before, or run any thing contrary to the Bias of our Resolutions: 
2 Pet. 1.12.  And therefore the Apostle Peter thought it not impertinent to be always inculcating Truths of absolute concernment, upon the hearts of those elect strangers to whom he wrote; 
1 Pet. 1.1, 2.  they knew them, and were established in the present Truth. Wherein without application I have contented myself only to hold the Mirror before your eyes, each well enough knowing their own faces when they see them.  
Now to come a little home again, Are these the qualifications of God's people? Alas! how contrary hereunto are some men's practices, that because the proceed of such as manage the public affairs do cross their wills and designs in relation to the settlement and government of this World, therefore they ought to be cross in all things, and to oppose them with their greatest might; yea, and although the matters be exceeding lawful, good, and acceptable in themselves, yet in their hands they must be opposed, disparaged, and misconstrued: And although I probably foresee, that this kind of opposition will hazard ●o embroil, and what in me lies, ruin the State, yet still I must oppose them: How consonant to the aforesaid Exhortations of the Apostles, the rules of Charity, or the least Christianity, let the sober judge. And I humbly beseech you, consider solemnly, what are the pernicious effects of looking back with a carnal discontentedness upon the Affairs which so much disturb our minds by the management of others, rather then of looking forward with uprightness and simplicity upon the good which we ought to do ourselves; true Christianity teaching, not to be overcome of evil, but to overcome evil with goodness. Rom. 12.21.  
Herein truly we may see how deeply and deceitfully the corruption of humane passions can insinuate themselves, under the apprehensions of great and glorious things, before we are ware of them, suffering our indulgencies of conceits and overweening partialities to trample all under foot that bears not some analogy therewith.  
And Thirdly, the danger of letting our spirits lose unto strife, which will soon observe no bounds either of modesty or discretion; but will be ready to quarrel with all persons and things that stand in our way, though as far out of the reach of our cognizance, as capacities. And thus, if we once come to be engaged as men, 
Note.  with a design rather to oppose hatefully, then as Christians to endeavour to rectify ourselves, or others, lovingly; we shall hardly ever suffer ourselves to be disengaged again, because we do not know where to stop our course of opposition, in respect of new provocations daily brought us by Tale-bearers, and fomented by more crafty heads than our own, having evaded once the thundering power of the Scriptures by some private interpretation, and for ever banished the least charitable opinion of any one that is contrary affected to our undertake.  
Object. But you will be ready to object, That you have Precedents in Scripture to warrant reproof, and to witness against sin in any, yea in Kings: So did Elijah, Jeremiah, and the Saints of old.  
Answ. Have you the same call thereto as Elijah or Jeremiah had? are you so qualified for it as they were? have you the same measure and infallibility of Spirit? Surely it is too manifest to the contrary.  
2. They did not bespatter them to others, but being immediately sent of God, did humbly deliver their message to the person concerned, and were silent, expecting God's issue.  
3 'Tis one thing to deliver a message from the Lord, or (if you will) to bear your testimony against the Magistrate; and another thing to rise up calumniously and opprobriously in opposition to the Authority. In some cases (as the instances brought) some especial persons may have a call from God for the one, but no Divine Commission, or Command for the other, but the contrary, as the Apostle exhorts, 1 Tim. 2.1, 2. namely, that prayers, intercessions, supplications and giving of thanks be made for them; and accordingly it was the practice of the primitive Saints in their Assemblies: Saith Tertullian, 
Apologet. c. 39  Oramus pro Imperatoribus, pro Ministris eorum, pro statu saeculi, pro rerum quiet, etc. Supplications are made for all in Authority, etc. that is, 
Persecuting Nero then ruled, saith Hierom.  (saith one) craving pardon of God for them in case of their miscarriages; Intercessions, or Deprecations of those evils and judgements which we see cause to fear hang over them; Thanksgiving for peace, protection and liberty we enjoy by and under them, v. 2.  
We find Abraham praying for Abimelech King of Gerar; and that of old there were Decrees about praying for Kings, as Ezr. 7.23. and what trouble ensued upon their ceasing to make public prayers for their Kings, and such as were set in Authority over them, which were Heathen Tyrants, 
Joseph. de Bel. Judaico. l. 2. c. 17.  Josephus doth declare.  
I argue hence, 1. If it be our Duty to pray to live peaceably under our Governors, then surely it is our Duty to practise it. 2. If we ought to pray thus for evil Governors, then much more for the good, that they may be preserved still to be nursing Fathers to us: If for Heathens, then more especially for Christians, and for professing Christians, whom the Lord by so many signal testimonies hath owned, and wrought by such wonderful deliverances, of which hereafter. 3. If I ought thus to pray for them, then surely I must do them all the good I can; for I take this to be a clear principle in Christianity, as an undeniable Argument against all opponents, That whosoever I am bound in duty to pray for, I ought in my utmost endeavours, by all good ways and means, to procure good unto: But I ought to pray for all in Authority, Ergo.  
That is to say, I should make my paths strait towards them, giving them no cause of offence in any thing, behaving myself humbly and faithfully towards them, lest my profession of the Gospel be blamed.  
I must apply myself in love towards them, doing my duty in my place and station, to my utmost, for their peace and tranquillity. You have a notable place for this, Jer. 29.7. where the Prophet sending to the Jews then in captivity under Babylonish Tyranny, exhorts them, To seek the peace of the City, and pray unto the Lord for it; for in the peace thereof they should have peace. O! this is to be Christians indeed, Mat. 5.44. this would make Religion shine indeed before the world, far above all the fair shows, good words, and glorious pretences that can be made; for Hypocrites, like Pharaoh's Magicians, 
Exod. 7.12  can imitate those to the life: But this will make a Moses appear to be the true servant of the most High, maugre Men and Devils, as Exod. 8.12. These are the Saints fit indeed for the work of their generation, and (however others may pretend above them) will bring most glory to God therein.  
In a due consideration of which, I, as to my own Duty and Practice, thus positively conclude;  
1. That I ought carefully to watch my heart, that I do nothing through strife or vain glory, but in lowliness of mind, esteem others better than myself, without murmuring, without disputing. Phil. 2.3, 14.  
2. That in the way of my lawful Calling, if I must needs contend for truth and righteousness, yet even then to remember that I ought to be slow to speak, and slow to wrath, because the wrath of Man worketh not the righteousness of God. 
Note.  Jam. 1.19.  
3. That in telling the faults and errors of any absent party to others, under pretence of warning them to whom the relation is made of the evil and danger of that party, or to exasperate them against him, I conceive I am neither charitable, nor positively edifying; not charitable, 
Note.  because the discovery of the persons failing, to others, can proceed from no love, for love covereth a multitude of faults; nor positively edifying to strangers that are made acquainted therewith, because nothing doth so edify as the manifestation of truth and righteousness, which will and must needs be dark and uncertain therein; but the Apostle commands me to follow the things that make for peace, and wherewith one may edify another. Rom. 14.19.  
4. That in my laying open the faults and miscarriages of any, either to themselves, or to others, otherwise then in order to the course that Christ hath appointed to rectify the same, and with a charitable design to bring him that erreth from the error of his way; I am altogether therein far more exorbitant and disorderly myself.  
Now then, for me, upon what pretence soever, to make it my work to resist the Powers ordained of God over me, by calumniations, detractions, hard speeches (as David's enemies did, and indeed God's enemies, Psal. 140.1, 2, 3, 5. which I pray read) nay, to pray against them, that God would ruin them, instead of praying for them, and doing my duty as before laid down, is not only to pull a curse and ruin upon myself, instead of hurting them, but withal to brand myself to posterity with infamy and impiety, as what greater can be?  
Shall I need to add prohibitions? where the very thoughts of it would make a Satire to blush in abhorrence! Read Eccles. 10.12. Curse not the King, 
In thy  no not in thy 
a Conscience  thoughts, nor the 
b One that hath above the Revenue of another, as in 1 Pet. 2.13.  Rich in thy bedchamber; for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. You shall find Paul upon this occasion, Act. 22.5. call to mind this Precept, Exod. 23.28.  
Blessed be God we can say of our present Governor, that though men have not ceased to inveigh, and unworthily to design against him, yet with Joseph his Bow abides in strength still, Gen. 49.23, 24. of whom it is said, The Archers sorely grieved him, shot at him, and hated him; yet the arms of his hands were made strong by the mighty God of Jacob. The Archers that sorely grieved him were his unkind Brethren, and the barbarous Egyptians, with such as falsely aspersed him because they could not serve their ends upon him; all these shot sorely at him: They were not unskilful Archers neither, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sig. Arrow-Masters, i.e. skilful Shooters.  as the Original word manifests, they were cunning enough to hit the mark, and they shot at him as at their prey; but yet his Bow abode in strength. When God in the midst of dangers makes a soul strong, that soul shall not only face enemies and difficulties, but triumph over them. Those that are strong in grace seldom want courage or counsel, when they are at the worst. They always find their Hopes to be an Anchor at Sea, and their Faith a Shield upon Land; and therefore triumph against all oppositions in safety.  
Object. 4 But you will say, We do not curse the Ruler, but reprove his Evils.  
Answ. Truly, a third person, that is your indifferent hearer, can put no difference between your reproof (which you make all the Scriptures over to speak by one means or other) and downright railing and reviling; whereof more in answer to the sixth Objection.  
2 But say it is Reproof you mean thereby, you may err as surely in the cause, 
Vide Burroughs Irenicum, Jer. 20.10. f. 167. c. 26. He that believes every thing that is reported, and reports every thing which he believes, will report that which should not be believed, and believe that which should not be reported. Mr. Venning.  as in the manner of your reproving. You say you reprove the Evil in the Ruler, pray what Evil? why such as is in every man's mouth; in every busybodies mouth you mean, who love to have an Oar in every man's Boat but their 
* Many of our divisions and hard thoughts are fomented, either by such as want employment, or by such as will not be well employed at home. Iren. f. 292.  own, which in the mean time leaks, and grows rotten for want of honest improvement.  
I have read of a sort of people called the Lamiaes, which having their Eyes to take out and in at pleasure, never put them in their heads but when they went abroad, and when they returned, put them up in a box again. You can make the application.  

Like Gnats, which play up and down all day in the Sun, and at night sting the next face they light upon.  It seems then the Evils you reprove at that distance in the Magistrate, you have by hear-say, and most of it from those Athenian News-mongers, Act. 17.21. who commonly love to make, as well as carry News, or at least more than it truly is, it seldom passing through prejudiced channels, without some fully or tincture of the conveyance, as our daily experience shows us.  
3. But admit you reprove a real fault in the Magistrate, pray (as I said before) where is your call as a private Christian thereto? Did ever Christ or his Disciples teach Christians so to do? or did Christians in the primitive times practise any such thing? You have heard it cleared to the contrary. But you say you have an eminent Call thereto by impulse of Spirit. The Apostle bids you try the Spirits, 
1 Joh. 4.1. The Spirit in yourselves as well as in others.  whether they are of God, or not; take heed, I pray you Brethren you dance not after the jingle of your own brains instead thereof: The Spirit of God teacheth otherwise, as you have heard, whose fruits are, meekness, long-suffering, gentleness, patience, etc. Gal. 5.22. But have all of you this inward Call? Truly, I fear, if we should enter upon the discussion of a true Call, we should all be found without it; but such is the disorder notwithstanding, that there is not a discontented person among you, though he never understood what the duty of a Magistrate were, and much less his own, but hath some dirt to cast on his Robe.  
4. And then you greatly err in the manner of your reproof. For true Christian reproof is not to reproach behind the back, but humbly, and with a just Call, to do it to the person failing (as they did before instanced) or rather persisting in Evil. 
Elijah, etc.   
You are then right Reprovers (Prov. 25.12. 
Definition of right Reproof. ) when being free of the sins yourselves, and exemplarily good and just, and having (as I say) a clear Call thereto, 
* Reproofs are not very like to take, when in reproving we commit the Evil which we condemn, said Plato to Socrates.  you do with an humble discreet heart, in unfeigned love to the person, premeditately, and tacitly admonish and counsel, observing the disposition, time, place, and present frame of the person you reprove.  
Now take this description solemnly into your consideration, and examine impartially your hearts thereby, (you that take so much liberty to vent your minds at random against the present Power) and if you find yourselves meet and orderly therein, you have some ground on your side to like your practice; but if you do find you do rather exceedingly sin in it, O! then, Breve sit quod turpiter audis; hear, and see, 
Juvenal.  and do no more so presumptuously.  
Object. 5 But you will again Object, To remain silent, and thus tamely subject to Powers, such as set up themselves, as you would persuade, were not according to God's Ordinance to be obedient to Magistracy, but sinfully to comply, countenance, and encourage in evil practices; and so involving ourselves in their sins, we shall consequently partake of their plagues?  
Answ. If you had set up a Power after your minds, and with your free consents, the case would then have been otherwise, and to have then submitted and yielded all obedience imaginable would have been no sinful compliance, but a just and laudable Duty, though never so contrary to the Laws and appointments of the whole Nation beside, and he whom you had so set up had been no Usurper, though he had before endeavoured to his utmost, by himself, and confederates, to make his faction strong enough to attain that, which beside the colour of force, he had not the least right unto.  
2. I answer Secondly, That if the Governor had been set up and established according to the judgement and humour of every man, than those Exhortations of the Apostles for obedience to Powers, were needless; for no man would be unwilling to obey a Magistrate of his own setting up, as I said before, and ruling according to our wills and pleasures.  
3. It is but your Opinion that the Powers have set up themselves, they have solemnly made their Appeals unto God to the contrary, yea, and unto the principal of the State also, who have had the public management of the Affairs of the Nation all along; 
His Highness' Speech at White-Hall to the Officers about Decemb. 1656.  calling them to witness, in the presence of most of the chief Commanders of the Army, and others, Whether the present Governor did seek this Public Charge wherein he is now invested, or whether it was not rather imposed upon him by the frequent and earnest solicitations of those Patriots, and before, and after that, abetted, and petitioned thereto, not only by the unanimous Address of the Armies of the three Nations, but of most of the good people of each County: As in his Highness several Speeches to the Parliaments, Septemb. 4, and 12. 1654. etc. are evident.  
4. But Fourthly, for you to conclude, That a thing in itself so good and laudable (as this of an humble and free closure with our duty) may accidentally tend to confirm some man in an evil course, that therefore I should be bound not to apply myself unto it, although I am clear that the practice in its own nature hath no tendency to such an effect, is neither agreeable to Godliness, nor Reason. For Example. If I should pray for the Magistrate, according to the Exhortation in Tim. , I should thereby harden him in evil, is a strange conclusion; Paul was not of that mind at that time of that Exhortation, which was, as I have often said, when Nero that Usurper reigned. Again, We find Moses praying for Pharaoh and his people, and yet no man can say, that he did thereby intent to harden them in their evil, that was accidental; and though Moses might know it would possibly fall out so, yet he did it no doubt with a sincere intention of good.  
5. Lastly, You are exceeding careful to shun partaking with the Magistrate in Judgements, upon the surmise of his Usurpation; which you have no ground at all to fear in the discharge of your Duty: Why are you in the mean time so regardless of the plain Commands of God, as you have heard laid down, and so fearless of those heavy Judgements denounced against the disobedient, as your practice gives evident cause to suspect? I say therefore, that this inference consists more with your wills, than the rules of Piety, or right Reason, which hath more sad effects than I have hope to convince you of, until you feel not only the chastisement of the Magistrate as evil doers, but also Gods just displeasure for contempt of his Ordinances, Rom. 13.2.  
Object. 6 But, say you, What needs all this ado about Obedience to Powers? We do not deny to give submission to the worst of them: Do we not pay their impositions? And where with a good Conscience we cannot actively submit to them, have not they the command of our bodies at their pleasure?  
Answ. I answer, Many of you do not pay your Taxes willingly, but as you are compelled thereto, although ye have Christ's own command for it, Give unto Caesar the things that are Caesar's, Mat. 22.21. and practise, cap. 17.27. of which hereafter. Yet these Collections are not properly for the Magistrate, but for the maintenance of Peace, both by Sea and Land, 
Vide Peter Martyr in Rom. 13.6.  and defence of you from such as would not give you this liberty ye now (though grudgingly) enjoy, and for the administration of Justice, and twenty emergent occasions, in relation to the weal of the Nations, which we private folks are ignorant of. And therefore Paul exhorts to pay Custom and Tribute, Rom. 13.6, 7. and not be a debtor in any thing, v. 8. but love, which must ever be paying to the Magistrate, and to others, with whom we can never quit scores while we get into Heaven together.  
2. But you say, you give passive obedience: I could wish you would do as you say, with a Christian mind, if you can do no more; for this would adorn your Profession, and put to silence the ignorance of foolish men, to whom you give too much occasion to charge you (and others that little deserve the imputation with you) with contumacy, yea and rebellion, as inseparable from profession. You are submissive with your bodies when you publicly offend, because you have not power to resist; 
Our unruly deportments puts me into fear of our falling into like confusions as were in Junius time. See his Comment upon Psal. 122. where he most sadly pours out his soul in complaint thereof.  sunt oves Christi adhuc, sed etc.  but are you so with your tongues the while, which you judge are without control? What then means those bitter invectives so frequent among you, uttered against the Authority over you? while a number of malignant and discontented persons are drawn together, yea and Jesuits too (though unperceived by you I believe) have their harbour in your bosoms, and secretest confederacies thereby; who wishing well neither to you, nor the peace and welfare of the Nation, carry on their own designs, and cry, Ah, ha'! 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Orat. 14. We do not consider (saith he) how unsafe it is to put weapons into our enemy's hands. Mat. 5 44.  so would we have it, as a readier way to their rise again and wicked purposes, than ever their keenest swords and should wits could hitherto procure them. Therefore look about you; and if you have not quite forsaken all consideration, consider, there is a great difference between patiented submission, and violent opposition.  
3. Consider again, Submission, though passively, is ever accompanied with true Christian Charity, which draws you forth to love your Enemies, to do good to them that hate you, and pray for them that despitefully use you and persecute you; but you quarrel with your friends, and such as with long patience and forbearance towards you, seek by all fair means possible to do you good against evil.  
Charity you know the Apostle tells us suffers long, 1 Cor. 13.4. Do you suffer long? or rather how long are you suffered, to admiration? you rather herein teach the Magistrate a passive submission. Truly the great indulgence I have observed in him towards you, notwithstanding your very strange deportment towards him, without any end or measure, makes me often call to mind the like practice of those worthy Emperors Theodosius, 
Willet on Exod. 22. Q. 51.  Honorius, and Arcadius, whom Galesius upon Exod. 22.28. brings in thus saying of those that speak evil of them; Si ex levitate, contemnendum; si ex insania, miseratione dignum; si ab injuria, remittendum; If it come from lightness of spirit, it is to be contemned; 
Compare Prov. 10.20. with Psal. 64.8. Didicit ille maledicere, & ego contemnere, saith he in Tacitus. 2 Sam. 16.17.18.  if from madness, 'tis worthy of pity; if from injury, it is to be forgiven. Tully confirms the same of one of these Caesars, Nihil oblivisci solet, nisi injurias; That he forgot nothing but injuries. Indeed, Conscia mens recti famae mendacia ridet; If all's quiet within, the noise without is little considerable.  
Charity is kind: ['tis the same word that ye had in Ephes. 4.] Are you kind? Is this your kindness to your friend, to take part against him in your words and counsels?  
Charity envieth not: View your words and gestures against Authority, do you not envy at their prosperity?  
Charity vaunteth not itself: the Greek word is here very significant. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost.  Nihil temere, & inconsiderate, & praecipitanter agit cum proximo. We use to say, a vaunting boasting man is the most rash and inconsiderate of any; curiose scrutari res alienas, saith Theodoret, will undertake to judge and censure of any person or thing, 
Non garrit, non tumultuatur, non agit perperam, non est fucata, non est procax, etc. saith Syrus, Beza, Clemens, Erasmus, etc.  loves to be prying into other men's concernments; the most empty vessels sound loudest, 
Vasa quo magis continent minus eo sonant. Seneca.  so these puffed up things like a Drum are ever inciting to discord, search your hearts herein.  
Again, Charity seeketh not her own: Not her own pre-eminence, honour, or reputation; but prefers another's good before her own. 1 Cor. 10.24. Examine yourselves seriously whether you desire to do this or not, nay do you not rather covet what is another's? say ingeniously, do you not think yourselves more fit to govern than he that now doth? and is not all your endeavours to get him down, that you may set up yourselves? at least one of yourselves.  
Charity is not easily provoked, falls not into sharp fits of Choler (as they Act. 15.39.) so as to seem in a frenzy thereby; thinketh no evil, doth not suspiciously turn all into the worst sense; rejoiceth not in iniquity, is not glad to see another commit sin, or hear he hath failed, that he may disgrace him thereby; but rejoiceth in, or with the truth: Therefore saith a grave man, 
D. Sclater.  Nulla est inter malo● charitas, sed conjuratio potius. It is not charity but conspiracy that is found in wicked men. Beareth all things: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, metaphora a tignis, (saith Paraeus, a Lapide, and others.) And herein it may be said of our Governor, Magistratus indicat virum.  Covereth faults with her large Mantle, swalloweth down whole many Pills of discontent, that would otherwise prove very bitter in the chewing. Or thus: Beareth all things, that is, supports a State (notwithstanding all contrary and cross events) by magnanimity of spirit, as the Master beam of an house, doth uphold the stress of the whole Fabric; believing all things, hoping all things, viz. the best; enduring all things, etc. I am most unwilling, the Lord Jesus knows, to discover your nakedness; the Lord help us to try ourselves impartially by this strait and unerring Rule! and yet truly I will declare my persuasion in this one word, That such a spirit as shall be guilty of this uncharitableness, shall never be honoured with a discovery of Truth and Righteousness above their Brethren, (let them pretend to what they will) but when the Lord calls in the cool of the day, 
Guilty Adam alluded to, Gen. 3.8, 9, 10.  shall rather hid themselves, having not only been guilty of betraying their liberty, and Christian reputation to the world, but lost their pure and innocent Robe of Love, and lie naked to the scorn of all men.  
Object. 7 Holding up the Sword in the maintenance of the present wicked and oppressive Power, is equally to be reproved and censured with the chief Actor therein: Thus Jehosaphat was reproved and punished for helping Ahab, 2 Chron. 19.2. and therefore such are not to be suffered in a Gospel Society, because abettors and maintainers of the Evil, Persecution, and Oppressions, and thereby sadning the hearts of the Saints whom the Lord would not have sadned, and upon wilful persisting, to be withdrawn from, etc.  
Answ. In regard this piece of Cannon is more directly leveled against myself, then against the present Authority, therefore to enter upon the defence, were to make a palpable digression, and to discourse in my own vindication instead of the Magistrate. And forasmuch as I have good reason to esteem myself sufficiently secured from this shot, if I be admitted to stand under the least tip of this Bulwark which the Lord hath made in defence of his Ordinance & Anointed; because indeed there is no part thereof that stands good for the defence of the one, but consequently clears the other: As if the Power be lawful, and the Impowered justified, their defence is likewise justified; I might desire my Opponents to take this whole discourse in answer, or else crave their patience until we come to the Fourth Argument ensuing, and so proceed to that which more relates to our present undertaking: But yet, lest this may seem to them an evasion,  
1. I answer; That I must, until I see further cause to the contrary, as confidently deny the imputation upon the present Governor as so aspersed, and therefore no such cause of offence justly given by submitting to him, or serving under him, as is pretended, whereby the spirits of any sober minded Christians that walk in the fear and truth of the Lord, should be grieved.  
2. But neither the instance propounded, nor any the like, will reach the case in hand. For Jehosaphat was not under Ahabs' subjection or jurisdiction, and therefore his assisting of him was a mere voluntary act of his will, without any such obligation engaging him, as the Liberty of God's people, Civil Right in our Estates, general Peace of the Nation, etc. did call us forth unto, under this present Authority, (and still doth) through the blessing of God, upon whose Conduct we now enjoy the same; and therefore far otherwise engaged to assist and serve the present Authority, than Jehosaphat was to Ahab, who was warned by Micaiah the Prophet to the contrary. 1 Kin. 22.19.  
Object. 8 The truth is, there are but few faithfull-ones to be found at this day, such as will not bow the knee to Baal, nor to that Golden Image which Nabuchadnezzar hath set up; the stream of self-ends, popular applause, and worldly advancements, carrying back most treacherously from the interest of the Lord Jesus, multitudes of pretending Christians of this Age.  
Answ. The truth rather is, there are too many selfconceited, peevish, scandalous Professors at this day; who make Religion but a mere stalking-horse for the carrying on of their own wills, of whom it were much better there were fewer, then that God should be so much dishonoured by them, and the Gospel and Religion so much suffer: Or, at least, (if it were so the will of God) that the un-Christian fury and disdain were abated, or some Christian way prevented, of such, as while they are beating their fellow-servants with the false accusations and contumelies of self-ends, worldly byasses, and turning the back upon the interest of Christ, for no other cause, but that they dare not but yield obedience to the Magistrate, and live quietly and peaceably under him, for conscience sake, because the Lord expressly commands it, are more really guilty themselves of those imputations.  
2. You say there are few that bow not the knee to Baal, viz. that are not corrupted by the Court, as I suppose you mean. Surely obedience to Authority doth not lessen the number, but rather increase them, demonstrates more Courtiers rather to the King of Kings, whom we do chief eye in our obedience to his Substitutes on Earth, and whose orderly walking herein putting a greater lustre upon Religion, 
Tit. 2.6, 7, 8.  will attract more eyes in love to embrace it.  
Indeed if the word be considered in a strict sense, 
A double diminutive in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  according to Luke 12.32. God's flock is but a little, very little flock; and doubtless as much of you to be laid to heart, as of us all, how few shall enter with the Lord into his Joys, not only of such as shall fall by connivance and flattery at Court, in your sense, but of such as have Lamps, yea, once, burning, shining Lamps, (for it is said, Mat. 25.8. their Lamps were gone out, which implies they were once in) and are called Virgins, viz. such as judged themselves undefiled of the world, (free enough from Court taints, for they defy to come near it) and that wait for Christ's coming, and do prophesy in his name, eat, and drink in his presence, viz. partake of the Ordinance of the Lords Supper in the most Gospel societies, and manner, and pretend to be altogether devoted unto the service of Christ, and for the exaltation of his Kingdom, nevertheless at his coming, Christ knew them not! Read I pray once again seriously (however you think you are so well acquainted with) those sad words, Amos 5.13, 14, 18, etc. compared with Luke 13.24, 25, 26, 27. Mat. 18, etc. And the Lord help us all in this our day, to know the things that belong unto our peace! as Christ with tears said, unto Jerusalem, Luke 19.42, 43. which he did foresee by their intolerable pride, envy, and divisions would be miserably ruined, which after came to pass, as ye may sadly read in Josephus, De bello Judaico, lib. 6, & 7.  
3. There is but a few in your opinion that will not bow the knee to Baal, nor to the golden Image that Nabuchadnezzar hath set up, so thought Elijah, 1 Kin. 19.10. I only am left alone; but he was deceived, v. 18. it may be so are you, we have not found you so infallible hitherto, as to believe your bare say so: There was a Shadrach, Meshach, and Abednego, and it may be there was many more, that would not bow the knee to the unjust Edicts of that Caldean Monarch, but rather Christianlike bow their bodies to the fire; for Daniel (the man greatly beloved of the Lord) is not mentioned, who no doubt did not bow neither, and why not many more faithful ones with him also? whom the Holy Ghost with other immaterial things, doth not think fit to mention among the Truth's more necessary, as it is said of Christ's do, Joh. 21.25. all which to insert would be too voluminous for the continent of the whole world. There be hundreds in these Nations, that are the precious ones of the Lord, Heavens secretly imploring Saints, though not allowed of in the Calendar of many Judgements, and yet notwithstanding England really fares the better for. 
See 1 Chro. 12.32.   
But admit there were no more than the few yourselves, it will yet be a task too hard for you to prove, blessed be God, that the present Governor is a Nabuchadnezzar, as you allude to; and therefore to yield you that he sets up any Golden Image, to try the Consciences of his tender hearted Servants by, or tempt them with the Gold thereof, from the sincere following of Christ, is so eminently contrary to his Gospel Principles and practice, that it would be to bow rather to the Idol of your uncharitable imaginations: The not ready belief of which is the very ground of your displeasure towards us, and nothing else.  
The most carried away by the stream of worldly advancements, Riches, etc.  
4. I will not go about to justify the ends of all that have stood by this Power. It may be, as Alexander said of his two Courtiers, professing so much love to him, That the one loved the King, and the other Alexander; so there may be some that are more for his Highness, than the righteous Cause he manageth; they are better able, knowing their own Consciences, to vindicate themselves; yet I can say for some of them that are rich and honourable, that without doubt they do enjoy it with honest hearts, having by God's blessing upon their just aims and endeavours, attained to what they now are and have: And no question many more can with clear Consciences outface their detractors in a full defence, whose rise and actions have not lain within my notice. But this I do verily believe, that the Person in Authority never was a means to prefer any (in these troubles) that went about to manage their own personal advantages abstractively from the public good, as near as he could discern them. But I may say herein, Non persuadebis, etiam si persuaseris.  
I am sure I can speak for one, that having faithfully adhered to the Authority from the beginning, with utmost hazard of life and fortune, hath been so far from possessing great things, that he hath rather declined. And although his Estate impaired by so many years' losses and sufferings hath called aloud by all lawful ways and means for the better provision of himself and family (1 Tim. 5.8.) yet he hath refused to be more or greater then what he now meanly is, (as is eminently well known) partly to take away any occasion of such aspersion, from the mouths of such, who, suitable to their pretensions, should be found rather rejoicing in the prosperity of his people; but chief (being conscious to his own weak heart above he believes many others) fearing to turn them to snares and temptations, and so divert him from the pure honour of God, and that sincere discharge of duty to the Magistrate, and to the Nation, that God and Man justly expect from every honest undertaker.  
But it is said (I would to God it never could be said of Professors) that it is an Epidemical Disease among men of this All-Ruling Age, 
Diogenes apud Laertium. l. 6.  as Diogenes of the sullen Grammarians of his time, that they were better acquainted with the Evils of Ulysses, then with their own. O Saints! labour I beseech you to free yourselves of this imputation; let your Humility and Love bear your rather in the hearts of men; and when you go about to pull out the moat out of your Brother's eye, be sure keep your hands clean, and remember 'tis Christ's precept, 
Mat. 7.5.  first to pluck out the beam out of your own.  
Object. 9 But (say these) Is it not well known, that the Person in Authority is a slighter of the Spirit, and an Oppressor and Persecutor of God's People, 
Fortiter calumniare, aliquid haerebit.  having turned his back upon his former Profession, and taken part with the World in its Pomp's and Vanities?  
It is a stout accusation, I confess: When I first heard it, my thoughts presently turned to that ironical Objection by the Pharisees against Christ himself, 
Joh. 8.48.  Say we not well, thou art a Samaritan, and hast a Devil? Truly, I may return to you, as our Saviour to his revengeful Disciples, Luke 9.55. Surely, ye know not what Spirit ye are of.  
I confess, it is of all things the most irksome to me, to praise any man that may possibly hear of it again, or to do any thing that may have the least suspicion of flattery in it: Besides, to speak of Great Persons in a just measure, is a hard matter; and though one do, yet he shall seldom get the truth firmly believed, the favourable hearer, and he that knows what was done, will perhaps think what is written, short of what he would have it, and what it was; and he that is ignorant, or prejudiced, will find somewhat on the other side which he will think too much extolled, especially if he hear aught above the pitch of his own nature; for to hear another man praised, finds patience so long only, as each man likes it, or as each man shall think he could himself have done somewhat of that he hears; and if one exceed in their due praises, the hearer through envy presently thinks it false. Nevertheless, having this clear call, I shall adventure, censure who will, to say some of that truth, by way of just Vindication of the Power thus unchristianly aspersed, which is so plentifully known to me.  
1. I must needs tell you, that it is a very great evil to raise false reports, Exod. 23.1, 2, 3. and rashly (as I have showed) to credit them, as much a weakness; and truly I find it very natural, to have an ear ready for such as whisper out what makes to the prejudice or defamation of such as we dislike, and altogether deafened to whatsoever runs not with the current of our partial humours, by which means we become so sadly deluded at this day, 
The Objection.  as this strange piece of confidence manifesteth; wherein we have not the Justice of Heathens, of one of whom it is recorded, that sitting in Judgement, he would ever stop one of his ears, to hear the contrary party withal; for he that condemns a man till he hear him, doth unjustly, though there may be just cause to condemn him: One tale is good while another is told.  
2. Some men indeed bring him things in the name of the Spirit, that he judges weak and foolish fantasies, 
Molliter, in epte.  rather the vapours of a distempered brain, as some distracted persons that I have seen come to him, and some deluded poor souls, disturbing his more important affairs, and deviating his thoughts, almost tired out about the good and for the weal of the Nations: these sometimes it may be he may slight, sometimes chide for their impertinencies, yet most times, if he had any leisure, most patiently hear while they had a humour to vent; but they going away displeased, that their Castles which they had built him, 
De lana Caprina.  or others, in the Air, were no more regarded, they say he slights the Spirit, but doth any reasonable person think so?  
3. I dare confidently say, No man ever yet heard him speak against the persuasion of any Party, how far different soever from his own Judgement; but on the contrary, he hath ever had the repute, even by his worst Enemies, for a general lover and countenancer of all honest men, of whom I know not that man this day alive, that I can so truly say it as of him. It may be he may blame the person of some Professor for walking scandalously, or contrary to his Profession, as he hath had many times too much cause to do, but to charge the Judgement therewith, he hath been eminently most tender. And I can truly say further in his behalf herein, as it was the honour of Vespasian, that he was more ready to conceal the vices of his friends then their virtues; so I have often known him to conceal, and that with no ordinary care, the several scandals, and other imprudencies of Professors acting foolishly against him and the peace of the State, when he hath been tempted thereby to whip them with their own rod, and to suffer their own reproach to light on their own heads.  
And as to the imprisonment, persecution, or oppression of the people of God; I think those that say it, do scarce believe it themselves: He hath been a Sanctuary to all that walk orderly of any Opinion, as the ingenious of all parties do acknowledge. But of this, after.  
Indeed some that I have cause to believe well of, have been yet so peevishly imprudent, as to make their own Mittimus, and in a rash dissatisfaction (even with those friends that have been their chiefest encouragers) have turned the Key upon their own Liberties, because they could not bias his public care and affection, which ever stood equally poized to all. There are others like froward Children too much indulged of their Parents, cannot be pleased with any thing, because they are so much pleased and born with in every thing; and while by the rattling of their Chains they find Music to some people, they complain seemingly against them, while (alas) they like well to have them. Many will be popular by restraint, rather than die unregarded. But I delight not to help forward the afflictions of any, nor to unveil the nakedness of such whom I trust Christ hath cast his Mantle of Love over, but rather bear their burdens, according to the Apostles Exhortation, Gal. 6.2. and practise, 2 Cor. 11.29. and therefore shall pray for them, that God would mercifully give them more meek and humble spirits, prudent hearts, a sober and impartial understanding of their duty, and of things which they now concern themselves in, and release them, when they may come forth most to the honour of his Name, and their own thus laudable improvement! To the rest of the Objection, see further in the next Argument.  
Object. 10 But it will be further objected, You are much for obedience, why did you not use the same Arguments to yourself, when you did fight against the late King.  
I am indeed for obedience to all the Lords commands that he hath made known to me in his blessed Word: And I would fain bring a little honour to God (through his assistance) in my due obedience to the Civil Authority he hath placed over me, and persuade others also so to do (if it be the Lords will to make me his happy instrument) that the mouths of wicked men might be stopped (as I have said) that are too much opened against Religion, by our disorderly practice, which was the main incitement to this public undertaking. But to the Objection,  
Answ. I answer: That the case is exceeding different; for was not the late King an apparent Enemy to many of the Faithful of the Land? Is it not notoriously known that he took part with Papists and Atheists? and did what he could, by open force and secret practices, 
Witness their banishment into far Countries, and imprisonment and silencing of such as stayed it out.  to ruin and destroy Profession and Professors out of the Land, and to introduce Ceremonies, and encourage a loser sort of Ministry in the room.  
2. Was it not apparent, that he intended to take away the Liberty of the People of the Nation, 
Note.  the common Birthright of every English man? by imposing what he pleased, 
See Mayer Comment. on Rom. 13. Text 34. f. 128, 129.  not only upon their Consciences, but Estates and Persons also; and all this by his own Arbitrary Will, without any consent of 
* Therefore the Apostle saith, Be subject to the Higher Powers, not Power. Rom. 13.1.  Parliament, or necessary constraint by War, etc. And that he might Tyrannize without control, and make us absolute Bondslaves, I shall confirm by this passage.  
When the Earl of Essex marched into Cornwall, in the year 1644. to subdue those parts to the obedience of the Parliament, some Officers of his Army venturing too near the King's quarters to visit the Lady Moon, were surprised by a party of the King's Forces, and among the rest that thus went to visit, D' Albere (an ancient Low Country Soldier, Quartermaster General to Essex) was one, and the only one of those Officers that escaped taking, which he did by counterfeiting himself the Lady's Butler, having had some little time before to fit himself in such a disguise. Whereupon I well remember it was expressed by eminent persons of the Army, and after became the talk of all, That it was well D' Albier had so escaped the King's fingers, for he would have been surely hanged (notwithstanding the Law of Arms) for that he had received a great sum of money privately of the King, and had not only run away therewith, but betrayed the King's Counsels: Which was explained thus, That something before the breaking forth of these troubles, the King, that he might levy money, and do his pleasure on his Subjects, had resolved to raise a flying Army of Horse and Dragoons, to remain in this Nation, to execute his Commands, and compel the refractory, and had chosen this experienced Soldier D' Albier to command them, and had already in order thereto delivered him a competent sum to effect it. But the Wars coming on before it could be done, D' Albere, to keep the Money he had received, takes Command in the Parliaments Army. But after, while the King was in restraint, that he might (as he thought) the better gain a pardon, revolts with the Earl of Holland in the last insurrection, and lost his life in the same.  
3. Did not (not only some few, but) the generality of God's people engage against this exorbitant Crew, and go forth as one man to the help of the Lord against the Mighty?  
4. But Fourthly, and chief, 'Tis eminently known, and hath been often asserted upon undeniable grounds, 
Note.  That we had the Authority of Parliament for what we did, which was the Grand Authority of the Nation, not only by a free and legal Choice of all the Nation, as the true Representatives thereof; but also by a special Act of Establishment by the King himself, to sit at their own pleasure, without other dependence; whereby the whole Power that could be in any wise pretended to by the King, was devolved upon them: Which Supreme Authority sufficiently cleared and warranted our undertake, that in so assisting the Legislative Power of the Nation, we did not fight against, but for the Chief Authority. But this being sufficient to remove the stumbling block out of the way of our present business, I shall rather refer the further enquiring Reader, to those passages in Mr. Burroughs to this purpose, in his Christian Contentment, fol. 304. and 308. to the Parliaments Declarations and Remonstrances, Anno 1643. and so forward; as also to those Books extant in Defence hereof, and particularly, that since come forth, entitled, A true state of the Case, etc. then swell my Book with a large Digression.  
5. Lastly, The righteous Lord did accordingly decide the Controversy, appearing very gloriously in behalf of his servants, and did by many signal Providences and gracious Deliverances assert, and maintain our righteous cause, crowning the Faith and Prayers of his imploring one's, with eminent success and victory, which we have great cause to remember with all humble thankfulness, showing it forth in a pious and peaceable conversation under him whom God hath so eminently used, as his principal Instrument for the accomplishment thereof: Which is my third Argument for Submission to present Authority, viz.  
Argument 3 That I shall otherwise render myself exceeding unthankful to, and very unmindful of, the Lords wonderful actings and workings for us, and our Nation: And to our present Governor, whom he hath made so eminently instrumental therein.  
What great and wonderful things the Lord hath wrought for these fourteen or fifteen years among us, who is such a stranger in our Israel as not to know? the sound whereof hath reached all the adjacent parts of the world; how God hath put down the Mighty from their Seat, and exalted the Humble and Low; how he hath stained the pride of all flesh, and brought into contempt the Honourable of the Earth, to bind Kings in Chains, and Nobles in Fetters of Iron, hath been the honour of his English Saints, one Success, as so many billows of mercies, following in the heels of another, until the flesh of Captains and mighty men were given to the fowls of the Air, and to the fish in the Sea: Yea, the great Whore, in her Deputies and Agents, sitting as Queen of Consciences in this Island, decked in superstitious trinkets, and drunk with the blood of the Saints, in the height of pride, when she promised to herself all felicity, is taken with her false Prophets, which deceived them which received her Mark in their Foreheads and Hands, and that bowed down before her Images; while the remnant the Lord hath brought into subjection, exalting his Mountain upon the top of their Mountains; so that his poor despised ones, that were before as it were wand'ring in sheepskins and goatskins, hidden in Dens and Caves of the Earth, not suffered to have a being, as the troublers, nay abjects of the World, banished into far Countries among the Heathen, afflicted, imprisoned, tormented, put to death, seeking out private places and corners to worship God in, from the molestation of their wicked Enemies, who in all places were breathing out threaten and slaughters against them, sending out their Paritors and Pursivants with Letters to their Surrogates and Officials, that if they found any of this way, whether men or women, they should either punish them in their own Courts, or bring them bound to the Metropolis, where the great Beast sat as Lord over the Consciences of men.  
Insomuch as truly, when the Lord had brought back again the Captivity of Zion, we were like Men in a Dream: Now, O! blessed now, he hath swallowed up Death in Victory, he hath wiped tears from our faces, yea, the rebuke of his people he hath in a great measure taken away (according to his promise Isa. 25.8.) that we may in the face of the world say, Come and let us go to the House of the Lord. Now the doors of the Sanctuary are open, and the Lords People may serve him freely in a Gospel way, and there is none to make them afraid. 
In Psa. 88 Contion. 2.  And as Augustine said of his time, Modo nemo insultat Christianis, aut si insultat, non publice insultat; sic loquitur mala, ut plus timeat audiri, quam velit credi: Now no man insulteth against Professors, or if he insult, he insulteth not publicly; so that he is more afraid to be heard, than willing to be believed, etc. That Christians may walk as strictly and sincerely with God as the Lord shall enable them; and the more the power of God is seen in their orderly conversations, the more cherished and esteemed.  
And now what shall I say? 
Psa. 107.8.  O that men would therefore praise the Lord for his goodness, and for his wonderful works to (us) Children of Men. O give thanks unto the Lord (ye English Saints) for he is good; for his mercy endureth for ever. 
Psal. 136.1.  To him who alone doth great wonders; for his mercy endureth for ever. 
4.  Who remembered us in our low estate; for his mercy endureth for ever. 
23.  And hath redeemed us from our Enemies; 
24.  for his mercy endureth for ever. 
26.  O give thanks unto the God of heaven; for his mercy endureth for ever.  
And that the Lord hath eminently used the Person in present Authority, as his Moses, his Joshua, his principal Conductor I may say (though we have had others in their parts) to lead his people into Canaan, who will be so maliciously disingenuous as not to acknowledge it? May I beg your patience a little to look back upon his former deportments, and consider how the Lord hath framed him for this great work. Was not always his heart knit to the interest of God's people? How industrious was he, in the beginning of our troubles, to get an honest Regiment, even then when the power of Godliness was almost a Crime in the Army, (such an earthly and scandalous rabble by the wisdom and providence of God, who rules all things to his own purposes, 
Revel. 12.16.  was then gotten together to help the Church?) how did he punish Drunkenness and Profaneness in the Soldiers under his Command, that he was a wonder to the wicked of the Army, and an ensample and encouragement to the good? And afterwards in his place and station, was he not a principal Instrument in the modelizing of an honest Army under the Lord Fairfax, at least in the placing in of honest Officers? how did he invite and encourage God's people from the several Churches of the Nation to come in, and countenance and stand by them upon all occasions when they are in, against the proudest of their opposers? How did he make the profane tremble at his presence, and cashier themselves in apprehension of their own guilt and deserts? I remember well his very name to me was a dread, while I under the captivation of Satan endeavoured to keep my idle courses together with my Commission. And how did he encourage meetings for Prayer, and mutual edifying in the most holy Faith? and all this to honest men, as honest men without exception: Let them that had the honour to serve the Lord and their Country in the year 1645. witness the truth with me. And is not he at this day a protection to us all? doth he not preserve us from our selfish ourself zeal against one another? hath he not the same tenderness to all Saints as ever? It is said of Cato, that no man saw him changed, though he lived in a time when the Common weal was so often changed, he was the same in every condition, though he run through varieties of conditions: And he that saith otherwise of our Governor, (though they may have the confidence to object it) can never prove it; he of all men now living, that so eminently have had to do with all overtures as he hath had, is said (by such as have all along had the nearest acquaintance with his judgement and practice) to succeed that excellent Queen, as in her other Virtues, so in desert of that most Christian Motto, (semper idem) to be always the same.  
Brethren, I beseech you bear with me a little, since you have taken so much freedom on the contrary; seriously, for my part, I cannot see any thing that is praiseworthy in you, that is not so in him. Have you the gift of God's Spirit? 
It is a saying, That they that stand in slippery places (as all in high places do) had need be much on their knees, and then they are in no great danger of falling, at least of falling dangerously. If this be truth, than the present Governor persisting in accustomed duties is happy, maugre all his Enemies. Rom. 12.12.  hear him in the Duties of God's Worship and Service, and judge yourselves. Are you frequent in the exercise of your gifts and graces, having leisure enough? so is he amidst the multiplicity of distracting affairs. Do you appeal to God in the integrity of your hearts, as to your profession, and aims? hear his earnest and solemn appeals likewise; and the Lord answer you both, not according to the righteousness of the best of you, but according to his infinite love and mercy. Have you love to your own fellow-members? why, behold him more Christianlike flowing in bowels of love and care of all Saints as Saints, yea, in in pity and admirable patience towards you, forbearing to revenge injuries upon you, and retort your own unkind deal, bearing with your imprudencies, and stopping his ears at the report of your disorders: Which puts me in mind of what I have read of Augustus the Emperor, That when the Senate informed him of what some had said of him, Tush, said he, Non tantum habemus otii; We are not at leisure to listen to every slander that is raised against us. So, bad reports (like the mis-haps of Job seldom freeing his Threshold in these latter times) of the sad and unchristian invectives, because they come from such as call themselves good men, are slighted away by him; ever being (as 'tis said of Severus another Emperor) more careful of what is to be done by him, then of what is said of him. Let me ask you, Would you demean yourselves so towards such as should so bitterly oppose you, were you in his place and power? Truly, I fear you would not. Let me offer you Chrysostom's Lesson for your edification herein, who in an Homily upon those words, 
Chrysost. 13 Hom. ad pop. Antioch.  Mat. 7.12. thus descants. Those things ye would have others do to you, do ye to them: q. d. There needs not many words, let thine own Will be thy Law; would you receive benefits? bestow benefits; would you have mercy? be merciful; would you be commended? commend others; would you be beloved? then love. Be you the Judge yourself, be you the Lawgiver of your own life. That which you hate, do not to another. Cannot you endure reproach? do not you reproach others: Cannot you endure to have others envy you? do not you envy others. etc.  
But to return. These wonders of the Lords mercies were neither done in a corner, nor out of memory: For as Moses said to the Children of Israel, 
Deut. 11.2.  so may I say to you; I speak not with your Children, which have not known, and which have not seen the chastisement of the Lord your God, his greatness, his mighty hand, and his stretched out arm: 
3  and his miracles, and his acts which he hath wrought for you, etc. 
7.  But your eyes have seen them, etc. 
Deut. 5.3.  Therefore are you bound in a more especial manner to return love, obedience, and thankfulness to him for the same (as it follows in the Chapter) because you are not only Eye-witnesses, but living Monuments of his mercy, 
Engl. Annot. in locum. Psal. 148.13, 14.  (your fathers being cut off for their murmuring) Oh! let not your teeth be set on edge with your father's sour grapes, but offer him a willing sacrifice of praise and due acknowledgement, as I doubt not many a serious heart doth at this day, who have all these mercies fairly written on their hearts in an indelible character, and send up many a secret return to God for them, and do not cease to pray, that the Lord will mercifully incline the heart of our conquering Governor, as an instrument in his place, to be conquered by the perfect way of his blessed Rule, and therein by the Law of Love still, and make him still as singular for moderation and tenderness, as his success hath proclaimed him famous for Valour. And as it is our duty to wish and desire this for him, so we are bound to give thanks to the Almighty Lord for his great mercy in so ordering his heart for the time past, and giving hopes for the future, that our Liberty (if we use it not as an occasion to the flesh) may be still preserved by him; and that we, and all that desire to live a quiet and peaceable life in all Godliness and Honesty under him, may be encouraged, protected, and countenanced, and so by the special direction of God in his pious choice, under others, until he please to come, whose right it is to Govern, and take the Diadem, as in order thereunto he hath promised, Ezek. 21.27. who when he comes, will chain up Satan, burn up our dross, and make us free indeed. And therefore, O my discontented Friends, you that have nor one good thought for the Power that God hath placed over you, in the midst of this great Liberty and Peace which you now enjoy under it, and could not, a few years since, so much as hope it: 
Deut. 8.  Beware, lest while you thus quarrel with your mercies, you forget not also the Lord your God that hath done these great things for you. Truly, 
Isa. 1.3, 4. Many favours which God bestows upon us, ravel out for want of hemming by thankfulness; for though Prayer purchaseth Blessings, giving Praise doth keep the quiet possession of them. Fuller.  I am afraid to think how soon we can forget the Lords goodness, deliverances, gracious deal, towards us; ah! how quickly are they put behind our backs, slighting them, lessening them, or at least in such hands, even while they are yet as it were between our teeth, expecting new, even while we are exceedingly on the score to God for the old. How Jesurun like do the rich mercies of our dear Lord wantonise rather then humble, 
Deut. 32.15.  while rage in the unlimited reins of our wills disturbs the heads and hearts of our Neighbours! O! how froward and peevish are we with Gods blessed, alwise dispensations: if God will not go our way, or our pace, act as we dare, even in our pitiful, dark, narrow conjectures, chalk out the truth, how angry are we presently with second Causes, as the main obstruction!  
O! will ye live and die in base ingratitude to God and Man! Once, give unto Caesar the things that are Caesar's, and unto God the things that are Gods; due acknowledgements to both. The Jews have a saying, That the World stands upon three things; the Law, Holy Worship, and Retribution; and if these things fall, the World will fall. If the murmuring ungrateful Jews shall exceed Christians, nay if herein they shall turn Christians, who should be ever humble and thankful, and the Christians turn Jews, stiffnecked, and murmurers; we may say, either the World is falling, or turning up-side-down. It is said, Judg. 2.7. That the people served the Lord (in all due acknowledgements, and fear) not only all the days of Joshua, but (also) all the days of the Elders that outlived Joshua, who had seen all the great works of the Lord that he did for Israel. But alas! we forsake our own mercies, (Jonah 2.8) even while we enjoy them; are we not then worse than Jews? So much dishonouring the God of our mercies, and weakening, what in us lies, his faithful Instrument, that formerly did so freely venture life and limb, and what was dearest to him, to purchase this your liberty; and now with no less toil, and endless care, hath undergone the frowns and censures of all men, to purchase and preserve your freedoms to you, and pressed to the ground with the insupportable load of an entangled Government, to establish your tranquillity, even while you are adding to the burden the merciless lumber of your discontents. O! height of ingratitude! not to be paralleled. Lycurgus (saith Musculus) among all his Laws made none against men ungrateful; because that was thought a thing so prodigious, as not to be committed by man. Ingratitude, it is the Epitome of all Vices, but this is the Epitome of all Ingratitude. The Laws of Persia, Macedonia, and Athens, condemned the ingrateful to death; certainly he stinks alive that rolls himself in the worst of ingratitude, which all men that are but the least civil, in detestation vomit up, and disgorge their stomaches of.  
The Holy Ghost sets a brand upon the Israelites for their ingratitude, not only to God, 
Note.  but to Gideon, 
Suetonius reports of the Emperor Titus, That the Senate gave him more thanks when he was dead, then ever they did living, and present. Of whom it was said, Morte praeventus est, majore hominum damno quam suo; He was prevented by Death, to the greater loss of his people then of himself. Tantus luctus eo mortuo publicus fuit, ut omnes tanquam in propria doluerint orbitate; Such a general Lamentation there was for his decease, as if the whole World had been deprived of a perpetual Protector.  whom the Lord had mightily appeared with, and made a happy instrument of their deliverance, as ye may read Judg. 8. the two last Verses. What may we fear he will do to us, if after all our mercies he find us sitting in the seat of the scornful, and walking in the ways of sinners? What a scandal will this be to Religion, when the World shall be able to say of Professors, that they are the most disingenuous and ungrateful of men? Well, my friends, you may fling and vex thus peevishly at your comforts, and your mercies, and find many faults with the Governor now over you; but when it shall please God to take him away from you, as now in course of nature he is declining, I fear you will be none of the last that will have cause to bewail it; when another may arise, who will not with his wont patience know you, nor interpret you from evil doers. For my part, the more I consider him, and duly weigh the state of our Affairs, and temper of all in them, with what may come hereafter, me thinks truly I can never sufficiently prise him, nor be thankful enough to God for him, although I would not limit the Holy One, nor sink in my due trust and confidence in his never failing mercy to his people, 
I have lived now (saith Basil) the age of a man, and see more union in Arts and Sciences, then in Divinity; For in the Church I see such dissensions as do not only divide them asunder, but leave them open to the ruin of their enemies.  nor yet distrust a faithful choice by the Governor. Ah, poor souls! My heart's desire and prayers to God for you is, that you may never sin away your mercies into their hands that cannot call mercy, Mercy: That you may not set open your gates for the wild Boars of the Forest to come in, and spoil your tender branches, and lay waste your Vineyard, that with so much care and toil, blood and expense, hath been walled about for your defence and safety.  

Quis non vita etiam sua redimat submotum istuc infinitum dissidii scandalum? saith Mr. Bucer, in his Letter to Amb. Blaterus.  Christians, I say, think on it; It is the true nature of a Saint, much rather to suffer for Religion a thousand times, than that Religion, or Religious men should suffer once for him. And what if things fall not out as we would have them, yet let it content us, that they fall out as God would have them to be. God attains his end, though we miss ours. It may be we know what we would have; but, what we should, is better than what we would. Can we be better disposed of, then by wisdom, goodness, and faithfulness itself? Let us, I beseech you, argue it calmly: Doth not God do all things well? He looked upon that he had made, and behold it was good exceedingly: We therefore should not open our mouths (to complain) because it is his doing; but in every thing give thanks, for this is the will of God in Christ Jesus concerning us.  
Object. 11 But you will be ready to say, We now draw near to the accomplishment of those glorious Prophecies and Promises, wherein it is evident, The Dominions of the Earth shall be the Lords, and his Christ's, and the Saints shall reign with him for ever.  
Answ. And what then I pray? Must we therefore be more licentious, and disobedient to Civil Authority? God forbidden; that were to fulfil those other predictions of our Saviour and his Apostles, to come to pass in these last times, 
Mat. 24.11, 12. 2 Tim. 3 2, 3, 4, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is often love of self, i. e. self-applause, revenge, etc. rather than a true love to Christ, that draws us to these exorbitances against the Magistrate.  That because Iniquity should abound, the love of many should wax cold: When men shall be lovers of their own selves, boasters, proud, blasphemers, unthankful, unholy, without natural affection, truce-breakers, false accusers, fierce, traitors, heady, etc. Having a form of Godliness, but denying the power thereof.  
I could say much to this, but I shall carefully observe a due tenderness towards you: And therefore passing by many things that possibly might offend, I shall only by the way wish for us (that circumstantially differ from you) with Paul to some that had as high conceits as you, 1 Cor. 4.8. Now ye are full, 
Vide Dr. Lightfeet Harmony, f. 9, 10.  now you are rich, ye have reigned as Kings without us, and I would to God ye did reign, that we also might reign with you. For the Kingdom of God is not in word but in power. vers. 28.  
That obedience to Magistrates is a standing Duty until the coming of Christ, see 1 Tim. 6.13, 14. Let this be a caution to us all, That in our expectation, as to Christ's reign, and ours with him, let us fear, lest we be more carnal then truly spiritual, lest we too much interest ourselves under pretence of the Interest of Christ: For herein lies the great mistake (as Mr. Burroughs well observes) to think that the Kingdoms of this World, 
Gospel Convers.  and the Kingdom of Christ cannot stand together. If Christ's Kingdom be not of this World, 
See the Dutch Annot. on Joh. 6.15.  as himself averreth, Joh. 18.36. it is not opposite to the Kingdoms of the World, and much less dissolves them into itself. So that the Kingdoms of this World may be set up, and the Kingdom of Christ too. Herod indeed upon this account persecuted Christ, because he heard a King of the Jews was born, but it was without cause; Jesus Christ did not come to take the Kingdom of Herod away from him; and therefore it was the great wickedness of the Kings of the Earth, Psal. 2. to conspire against Christ, who did not envy them or their Kingdom; but they may live, and be the Kings of the Earth still, and yet the Kingdom of Jesus Christ may prosper; It doth not entrench upon any Civil Liberty of men. Therefore I say again, It is a very great mistake of such as imagine, when the one rises, the other needs must fall or that the one must swallow up the other, or at least, that the Saints having the one must needs therefore possess the other: It doth not any way take away subjection to Civil Power on Earth, but rather make its Subjects more conformable thereto. And therefore this Opinion is of evil tendency (and I fear much the cause from whence your present bustles take their rise) and gives the Powers too much cause at this day (which was carefully prevented by Christ and his Disciples, 
Orig. tract. 21. in Mat. also.  as the Scriptures clearly show) to be jealous of you upon this account, imagining your principles to be concentric with 
a Of the like, see Joseph. Antiq. l. 20. c. 2. l. 18. c. 1. l. 17. c. 12.  Theudas and his gang, Act. 5 36. among the Jews, 
b Sleidans Com. lib. 10.  Knipperdoling, etc. among the Germans, and 
c Stow's Chron. of Rich. 2.  Wat Tylar, John a Straw, etc. among us. No, Christ, nor the Subjects of his Kingdom, do not intermeddle with the least Right of the Civil Authority: As when God converts a Wife to be under the Kingdom of Christ, he doth not take her off from subjection to her Husband, but rather teacheth her more her Duty and Loyalty; so doubtless, those persons as are brought to obey Christ as their Spiritual Lord and King, are so much the more faithful and obedient Subjects to the Civil Jurisdiction and Authority placed over them: And let the Powers be assured of this, however some may carnally mistake their obedience.  
To enter upon the particular. Kingdoms and Dominions shall be given to the Saints, and they shall reign with Christ for ever. Ye have it promised, Dan. 7.18, 22, 27. and cap. 2.44. etc. They are called the 
* Cap. 7.27.  Saints of the most High, that is, of the most high things, because God hath chosen them out of this world, that they should look up to the Heavens where all their hopes are.  

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

The occasion of the words.  These promises are principally to the Jews that then were under hard Captivity, dispersed under other Jurisdictions, to comfort them, that their misery should have an end at length by the restauration of Christ, which the Prophet very prudently insinuates under the term Saints, considering as well foes as friends were to have the viewing of his works; but where he cometh to write in the Hebrew Tongue, 
Huit in locum. The ornament and pleasure of all Lands. Zach. 14.3, 4. 1 Cor. 15.24.  he is then more plain, calling them Tzebi, cap. 8.9. and the holy people, v. 24. This he doth, that the comfort of the holy Jews be not concealed in their affliction, nor yet the Pearls of such Divine Mysteries might be cast before the Chaldean Swine; and also that his Church might be assured of rest and quietness; which though they did not fully enjoy here, (as I can find no place in so many words to warrant, viz. The Dominions [of the Earth] shall be given to the Saints, 
The nearest to it, is in Revel. 11.15. which as to time and manner hath been generally mistaken. See Dutch Annot.  etc. And we will not rake up the 
* Well resolved by Paraus in Apocal. cap. 28. f. 515.  Opinion of the Chiliasts from Revel. 20.4. to establish it) yet they might have it in hope, from the promise of truth, and by the clear manifestations of God's Spirit working in their hearts more eminent gifts and graces, (meant, as I conceive, v. 27. by these words, Under the Heaven) they might find the comfortable beginnings thereof here, which shall be a sure pledge of the consummation of their Joys with Christ hereafter. Remember the Saints must reign with Christ, and that for ever; which denotes a spiritual and eternal Kingdom.  
But Brethren, I would have you think, that the blessed and glorious Prophecies and Promises in Scripture made to God's people, are as truly upon some other, though more silent hearts, as on yours, and as much heighten their expectations with assured hopes of spiritual enlargements, as to righteousness, love, peace, truth in the inward man, soul-sanctifying knowledge, a clearer, & yet humble insight into the excellent mysteries, treasures, fountains of our Lord, now sealed up in his sacred Writ, or very darkly understood; and more strength and grace to walk in conformity thereto: These and many the like mercies are with faith and patience looked for in Gods own time to be graciously given in, and that by such as you judge to be Sanballats and Tobiah'sses rather, because out of faith, 
Nehem. 6. Note. Rom. 9.33.  according to Isa. 28.16. they take no unlawful course for the accomplishment of their desires.  
But as to the full extent of these and the like blessed Promises you seem to hint at, upon your account, or the time exactly of their fulfilling, etc. I doubt the best of us are much in the dark in. And however we may with great confidence prosecute our designs in the imagination of their sounding agreeable to our sense, yet in the mean time, this others conclude, from daily observation of our disorderly practices, that we produce no fruits of Christ's Kingdom.  
Now therefore, as to the coming of our blessed Lord, give me leave freely as in his sight & presence, to impart my thoughts to you, that seem to have it so much upon your hearts by your frequent mentions: Ah! friends, I confess you talk much of it, but alas! who among us shall dwell with everlasting burn! and who shall stand when he appeareth! I am verily persuaded, did we know what dross and stubble we are composed of, had we a true sense of our conditions, of our vileness and uncleanness, and of its Majesty and purity, we should be so far from flying out into those exorbitant passions and demeanours in the presence of it, as that we should rather hid ourselves in self-abasement, until we come forth in the wisdom, purity, and spirit of the Lord, with meekness, righteousness, and patience, shining in the very face of gainsayers (as Stephen, Act. 7.55. and 6.15.) with the reflection of Christ's beholded splendour: Otherwise, whatever we may persuade ourselves, others will fear, that when this glorious Kingdom shall come forth in truth and power, we shall not be able to stand before it. And truly, this I do verily believe, That had we all had hearts to have ●ightly tendered, 
Isa. 59.12.3, 4, 5, 8.10.  and Christianlike made use of, as became a people of such mercies, the Lords gracious beginnings towards us; we had not stuck in the birth, as we do at this day, of far more glorious Receptions. 
Jer. 5.25.   
I beseech you, friends, suffer me, out of the abundant trouble of my heart, to tell you that which the world are ready upon all occasions in a triumphing manner to throw into your faces. Instead of a greater measure of God's Spirit poured out upon you, and a more full and clear Revelation of Divine purposes, seasoning the heart with abundant holiness and integrity (for such manner of persons the Scriptures say, 
2 Pet. 3.11.  shall they be that truly wait and expect the coming of the Lord Jesus) Alas! what pride, envy, covetousness, * gluttony, censoriousness reigns among us, 
Amos 5.18. comp. with 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. saith Naz. While we would have Charity, we study hatred; while we seek to set up the cornerstone, which unites the sides together, we are loosened ourselves; we are for Peace we say, and yet we prepare for War. Naz. Orat. 12.  that highly condemn it in others? What neglect of Duty to God and to our Neighbour, yea to our Brother for whom Christ died? insomuch, that if they are but thoroughly enough engaged, if but bitter enough against the present Powers, and can but declaim high enough against them, no matter how scandalous in conversation, those matters will be passed over well enough. I speak not without too evident proof, but I forbear the mention.  
By this means, instead of searching again the good old way of faith and repentance, mortification of corruptions, and the means thereto, conferring experiences in communions of Saints, fasting, prayer, etc. whereby the deceits of our own hearts, and the redoubled and 
* Among the which I am persuaded this is none of the least, To put the people of God a quarrelling about that which least concerns them, thereby to prevent them from doing greater and more glorious works for God.  refined wiles of Satan in this his last season, Rev. 12.12. might by the Lord's blessing be discovered and suppressed. Now, what have we but views and reviews of State-miscarriages, Anti-Magistratical Lectures, designs and contrivances against the Civil Peace of the Nation, inviting men to leave their Trades and Callings, and take part with them, etc. that your Societies which use to be more Evangelical, are turned into mere Cabals. [Butler blessed be God the Churches of Christ do at this day with heart and hand abhor these practices, while they can faithfully love your persons.] By which means, ah! how many disponded and bewildered souls are there! who when they repair at any time to your Assemblies, cannot meet with one word in a whole days exercise, that may tend to binding up, or suppling such wounded spirits; nay, do they not rather tend to the further distracting and confusing the weak heads and hearts of such? And how many others have we of those Auditories, that can give a better account of Court-failings, and Councils, then distinctly (I fear) of the Fundamentals of Religion, or, much less, of the present state of their own hearts. Thus God is in the mean time wonderfully dishonoured, enquiring hearts after the ways of God obstructed and prejudiced, wicked men in their ways of sin and malignity encouraged and hardened; and all, some way or other damnified. Alas! are we fit to bear rule with Christ, that cannot rule ourselves? Jam. 3. Do we indeed look for that blessed hope, and the glorious appearing of our Lord, Tit. 2.13. when we are thus unruly in our speeches, v. 8. and deport ourselves so disorderly, unrighteously, and unholily? 
Isa. 33.15. Psal. 15.  v. 12. Let me tell you, my Brethren, It is those that walk uprightly, that backbite not with their tongue, nor take up a reproach against their neighbour; 
Mat. 10. v. 16.  That are Doves and Sheep, meek, harmless, inoffensive, without rancour, 
Luk. 6.28.  That bless them that persecute, and do good to them that despitefully use them; That do not behave themselves unseemly, 
1 Cor. 13. Rev. 14. v. 3, 4.  seek not their own. That are Virgins not defiled with the World, or the lusts thereof, following the Lamb in truth and holiness. 
Mat. 5.14. v. 16. Mat. 25. v. 4, 10.  It is these that do glitter with the lustre of the Spirit amidst the dark world, with whom my soul covets to join her glimmering Lamp, in the waiting for our Lords coming, as being assured they shall enter with him into his Joy. To conclude in a word, Brethren, the Scriptures were written for our Rule, also; Rom. 15.4. and there is no different Privileges to the Saints of our Age, more than before, only in this, a breaking forth of more light, for which God expects we should be more humble, and more thankfully holy.  
Argument 4 Say that were truth that is so passionately asserted, That the person in Authority is, as you would make folks believe he is, an Usurper, Oppressor, etc. Yet that hinders not, but that the Godly called to places under him, may lawfully serve him, and their Generation, without infringement of Conscience, or blemish to Religion.  
My Reasons are briefly these.  
1. First, Because the people of God in places of power and trust (the Lord strengthening them, and giving them a heart to improve it rightly) may shine as lights in the midst of a crooked and perverse generation (as a Beacon set upon a hill) that others seeing their good works may glorify God: directing, and provoking others to the same laudable practice.  
2. They may hereby have a more eminent occasion, not only to put to silence the ignorance of foolish men, according to 1 Pet. 2.5. but also be as a bridle and awe upon their spirits, to deter and restrain them from that excess of riot, into which they would otherwise with more freedom run.  
3. It is a good means to keep good men more closely and heedfully in the ways of God, so David Psal. 39.1. and Nehemiah, cap. 5..9. lest by them occasion be given for the ways of God to be evil spoken of.  
4. They thereby keep out worse, that by wicked Magistrates would surely be preferred; and possibly by misinformation and confident insinuations may supply their rooms, even under the best, and most careful Prince.  
5. They are hereby more capacitated to cherish, countenance, and encourage the poor members of Jesus Christ, that are distressed in the world, and oppressed by the wicked, 1 Kin. 18.4. etc. Mat. 25.37, 40.  
6. They may be instrumental in doing a great deal of good to such as are under them, by their care of their souls as well as bodies. Psal. 101.  
7. They hereby make it appear to the world, that Christians are no such turbulent persons as the black mouths of their malicious adversaries would make the world believe; but that they are men of quiet, meek, and peaceable spirits.  
8. The people of God desisting, and (of themselves) leaving their public places of Trust, sin against God's merciful dispensations, betray their trust, slight, disannul, frustrate (as much as in them lies) the blessed breathe and struggle of the Spirit in the Saints of former Ages, and of the faithful in this, whose prayers and tears have been to God without ceasing for the accomplishment of this very thing (among others) namely, that such as truly fear God may manage the affairs of this Land in holiness and peace.  
9 And as to this present Authority I would only ask you this Question, What unlawful injunctions are now put upon good men in Trust, whereby they should wound their consciences, or be in the least discouraged from serving under the same?  
Object. 4 But least to the whole it may be objected, You must not do evil that good may come of it; I answer, Answ. That to give obedience to Powers in possession, though unlawfully entered, Tyrants, Oppressors, etc. is not evil, but on the contrary our express duty. This, as I have already from Rom. 13. etc. proved, so I shall further prove by Precepts and Precedents in Scripture, by testimonies of sound Christians in all Ages, and from Arguments justly deduced from both.  
Not that I pretend here to take upon me the defence of the present Title, or to discuss the legality of the coming in of the present Magistrate to that Authority which now he exercises over us; there are enough that are already stepped in to that defence, to whose works I refer such as scruple it: The tendency of our present undertaking being rather to prove the necessity of obedience to present Powers as we are Christians. And thereupon I aver, Let the Title of him that stands now in place of Rule be what it will, whether it be called a conquest of the former Estate, yea, or no; or whether as a Conqueror he may justly claim all the Rights which the State could pretend unto, yea, or no; or whether it be a vindication of the inherent Power and Liberty in the body of the Nation from the hands of those that had enslaved it, yea, or no; or whether it be (as you call it) an irregular Usurpation, and abuse of Powers, and Trust, yea, or no; I leave it to the righteous Judge, 
Eccles. 5 ●.  before whom we must appear, 2 Cor. 5.10. It concerns not me as a Christian to intermeddle with it, and much less to discuss it with a carping spirit; because in Christianity I must rather respect my Duty, without respect of persons, at all times, and towards all men; 
Note.  for suppose (as to men) that their standing had no place, and should be thought (not only in respect of the National, but even of natural Laws) altogether unjust; yet if I must look upon them as they are by God's permission and direction set up, if I find them over me in place of Trust and Government, as such in whose hands he hath put the full administration of Power over the whole Nation; I must conclude, that by virtue of God's command, I am bound to pray for them, that they may have grace to manage their Talents and Power rightly according to his will, for the good of the Nation, and for the City of God therein, for whose sake I ought also to assist them with my best abilities received for public service, 
'Tis truly said of God, that he is Omnia super omnia.  to enable them so to do. The most High of all ruling in the Kingdoms of men, and giving them to whomsoever he will, Dan. 4.17. I must leave them to his own effectual determination.  
We find that jacob's actual obtaining of the blessing, 
Pet. Martyr.  was that which God had ordained, though his obtaining it by deceit was only by Divine permission: And Jeroboams person as a Magistrate (though not his practice as an Usurper) was to be obeyed, being from Divine Ordination appointed King, and the power in his hand (though an Usurper) the Ordinance of God: Consult 1 Kin. 11.31, 35, 37. with 1 Kin. 12.15, 24. and you shall find, That the constitution of New Powers come not to pass, either by accident, or by the counsel or treachery of men only, neither was it without the knowledge, or against the will of God, but because he ordained, or would have it so; and the Prophets and servants of God (as I shall endeavour here following to make evident) gave obedience to them accordingly.  
Of this judgement and practice were those Jews that feared God, in their several Captivities and servitudes, and the ancient Christians, who quietly submitted to the Chaldean, Assyrian, Persian, etc. Grecian and Roman Monarches, with great alacrity, observing their lawful or indifferent Edicts, and passively, whereto for Conscience sake otherwise to submit it was not lawful for them; 
Vide Paraeum in Rom. 13.  as the Persecutions in those days in Red Letters manifest.  
And it is observable, what time the Apostle Paul wrote to the Romans to submit to the Powers; 
Mayer, in his Preface to the Epistle to the Rom.  it was when he was entering into his sufferings by them, first in Judea, and after in Rome under Nero: And the great care he, and the rest of the Apostles, with Christ himself, lest Christians should (especially under such great trials) give occasion of scandal to Profession, by contumacy and disobedience. For we read of the great incidency of weaker Christians to this evil, and the rebellious Jews under Claudius Caesar were banished Rome for their tumultuousness, 
Sueton. Act. 18.2.  with great detestation, and disrepute to the good ways of God: Yea, 
Byfield on Pet. f. 422.423.  many (as Mr. Byfield observes) that were somewhat inclined to embrace the sincerity of the Gospel, have been cast back hereby, and profess, that therefore they abhorred such people, because they observed their disobedience against humane Government, either through indiscretion, or nice scruples, or perverse wilfulness. One little miscarriage in the eyes of the world, doth overshadow all a Christians graces, as one little Cloud doth sometimes overshadow the whole body of the Sun, and much more such an interposition of Earth as this. Therefore it is that Paul (as Peter Martyr saith) by so many ways and means commendeth unto us Obedience towards the Magistrate; 
Pet. Mart. in Rom. 13.  for it is otherwise an hard matter to bridle and keep under the proud stomaches of men in this Duty; for we would all be Lords, and be obedient to no man.  
To take off this aspersion from Christians, did those blessed Martyrs, under those persecuting Princes, Hen. 8. Q Mary, etc. to the great honour of God, patiently suffer, almost within our memory.  
But more particularly, that I may instance by way of proof for this practice, the judgements of approved Christians in all Ages, I shall begin with Ignatius, 
Ignat. Epist. ad Smyrn.  who living in the first Age, saith, It behoveth all to honour the King, for there is none more supreme than the King.  

Just. Mar. Orat. ad Antonin.  In the second Age, Justin Martyr saith, We adore God only, and in other matters (speaking to the Emperor) we willingly obey you.  
And again, to the same Antonius Pius, he saith, 
Apolog. 2.  We (viz. Christians) are helpers unto peace, more than any other men beside, because we teach, that no Malefactor, etc. (liar in wait, etc.) can be hid before God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Annot. Joh. 1. ang. ibid.  Iraneus. Know ye, O Emperor, what is committed unto you, the whole world is subject under your hand.  
Tertullian saith of the mad Opinions of the Valentinians (amongst which, That they were not to be subject to Powers on earth,) Illa tantum demonstrare destruere est. And in defence of the true Professors of Christianity, 
Apologet. c. 30. Ad Scap. c. 2. De Ido. c. 18. etc.  Christianus nullius est hostis, nedum Imperatoris, quem sciens a Deo constitui, etc. A Christian is Enemy to none, much less to the Emperor, whom knowing to be appointed of God, we must love, etc. As before I have quoted.  

Orig. in Rom. 13.  In the third Age, Origen saith, God will have all temporal punishments to be inflicted by the Judges of the world.  
Victorinus calleth the Caesarian Empire, Regnum regnorum, because above all Regiments.  
In the fourth Age, Gregory Nazianzen saith, speaking of Kings, 
Naz. Orat. ad subdit.  That all men must be subject to the Higher Powers. And again to the Emperor, The whole world is subject unto you; 
Orat. 25.  those things above are only Gods, those below are Gods and yours.  
So Ambrose, Orat. de obitu Theodosii.  
In the fifth Age, 
Hom. 2. ad pop. Ant.  chrysostom saith of the Emperor, That all aught to submit unto him as Chief on earth. See him further (because I would be brief) in his 13 Hom. to the people of Antioch. Also Hom. 42. in Joan. Optatus, lib. 3. cont. Parmen. Bernard de consid. lib. 2. cap. 4. Hilar. ad Anx. Ambrose in 2 Tim. 2.4. Also Dr. Crakenthorp, in his Treatise, tit. Defence of Constant. lib. 2. cap. 4. etc. Whosoever desires to have more ample testimony from the Ancients touching this Point, may there be abundantly satisfied.  
Of later times, ye will find many approved Divines plainly of this judgement.  
Peter Martyr thus to this purpose delivereth himself; 
Nihil hic anxie disputandum est, quo jure quave injuria, Principes adepti sint potestatem suam; illud potius agendum est, ut Magistratus presentes revereamur: Haec enim Epistola scribebatur cum Romani jam adepti essent Imperium orbis terrarum, quod eos per vim scimus occupasse, etc. Pet. Martyr in Rom. 13.  It shall not here (saith he) be scrupulously disputed, by what right, or with what wrong Princes have gotten their Power; this rather is to be done, that we reverence the present Magistrate: For this Epistle (viz. to the Romans) was written when they had now gotten the Empire of the World, which we know they did possess by force, and that afterwards the Emperors by policy (nothing better) drew to themselves an universal Power; yet Paul doth command that Magistrates be obeyed.  

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

Maxim autem in re controversa, judicium sibi privatus sumere non debet, sed possessionem sequi. Sic tributum solvi Caesari Christus jubet, quia ejus imaginem nummus praeferebat, i. e. quia possessione erat Imperii. Grotius de jure pacis ac belli. l. 1. c. 4. sect. 20.  Grotius also in order hereunto thus positively concludes. Most certain it is, that in a controverted case, no private person may presume to make himself a Judge, but must give way to Possession. Thus Christ commanded that Tribute should be given to Caesar, because the money bore his Image, that is, because he was in Possession of the Empire.  
I might further quote at large the ample testimony of sound Mr. Perkins, in his Treatise of Callings, pag. 742. with many other modern Divines, but that me thinks I hear some say, (as truly to my trouble I have often done) and at whose ignorance I have not a little wondered) What doth this man thus trouble himself for? doth he think to convince any of us by citing these old doting Papist Priests? Therefore I shall proceed to prove my Assertion by the Ensamples of the Saints, recorded in the unerring Book of God, which are not a few, both in the Old and New Testament.  
Joseph served that Egyptian hardhearted Pharaoh, and for his good service, Gen. 41.47. is in great request with him, and the God of Joseph acknowledged and much honoured thereby; Ver. 16. comp. with v. 39, 40. etc.  
Again, We find David (a man you know after Gods own heart) serving Achish, a heathen King, who was much taken with David's faithfulness, and good service, and thereby God was much honoured, as ye may see, 1 Sam. 29.3, 6, 9, etc. And I find it no where charged upon David as a sin.  
See him also in saul's service, though he put upon him the most hazardous and difficult employments, thereby to take away his life, 1 Sam. 18.25. And after Saul had falsified his word with him; yea, and after the Spirit was departed from Saul, 
1 Sam. 15.11, 23. 1 Sam. 16.14.  and the Lord intended to make no further use of him, as in 1 Sam. 17.25. and cap. 18.17, 19, and cap. 25.44. ye may read at leisure.  
We find likewise good Obadiah serving wicked Ahab, and thereby had the opportunity to shelter the Lords people unsuspected, from the fury of their Oppressors, 1 Kin. 18.3, 4. And so did Elijah.  
Object. But I know you will be ready to retort, Elijah served Ahab indeed as a most faithful untainted Christian; I wish we had more servants of his temper at this day, that would tell their Master in Power as roundly of his evils, as he did to Ahab. Thou and thy father's house are the troublers of Israel. 1 Kin. 18.18.  
Answ. It would be very well indeed, if such Subjects under this present Power, as presume they have the Spirit and Call of Elijah, would be so orderly, as to go and tell their Magistrate what they conceive they have against him, (and not utter their discontents at this distance behind his back;) for in so doing, there would be some hopes of begetting a right understanding of things, which at second hand are so pitifully depraved and mistaken: Insomuch that it is no great wonder men run on so erroneously, that take up the c●y more from others, than a due proof they have made of it themselves. Which the better to prevent, I have known the present Governor lay aside very important affairs, to spend some hours, not refusing patiently to hear the most incongruous objections and scruples that any dissatisfied person that would come to him could propound, that had the least seriousness in them, or the least repute for conscionable; and I well remember what good effect it wrought upon some that had before suffered for open contests against him, and were as high as any therein, who (as themselves confessed) went away so fully satisfied after such a conference, that they resolved to be more heedful for the future, and did afterward keep to their good resolutions, though sometime after, by the instigation of some eminent discontents, they a little deviated.  
2. But to return to your Objection, since you mention Elijah, I call to mind your eighth Objection (as here you seem to hint) how you bemoan therein, the number at this day that are carried away by self-ends and flatteries, in the stream of this present tide, and how few stick close to the interest of the Lord, etc. I find in 1 Kin. 19 (formerly cited) Elijah just thus complaining, I only am left alone, etc. Elijah thought there remained none that adhered faithfully to the Lord but he (and a few more that kept with him) because they did not appear in that vigour of spirit, 
It is said, that Luther's hot spirit was calmed by Melancton in the repetition of this Verse, Vince animos iramque tuam, qui caetera vincis. Manliis, loc. come. p. 248. Elijah, a man subject to like passions, etc. Jam. 5.17. Vide Trap in locum. Amos 5.13.  and heat as he was in; yet you know there were thousands, to whom God himself did bear witness, They had not bowed the knee to Baal, yea, and whose mouths by flattery had not kissed him, v. 18. though Elijah could not so interpret by them, it may be, because they were silent in that evil time there might not be that occasion to take notice of them.  
And so I may return to you that make this Objection, It may be, however thou mayest judge of them, and what slight thoughts soever thou mayest have of many silent Christians in these times, and of such as out of conscience adhere to present Authority, 
The story of Pendleton and Saunders is very applicable here, so well known that it needs not be related. Act. and Mon. fol. 1363. One saith of Peter's selfconfidence, Mat. 26.34. That he was melius semper animatus quam armatus.  that through the strength and assistance of him alone who judgeth righteously, they may as soon and as cheerfully suffer for the sake of the Lord Jesus, if the Lord should see it fit to turn our present mercies into such trials, as he that makes a louder Bravado for the Lord and his interest.  
Further as to Elijah, what strange work the Lord set him upon, I believe few of you would cheerfully obey, had you the same command, v. 15, 16. See also 2 Kin. 10.29, 30. which I would desire you to consider. But if we will be sincere, as we pretend, for the Lord, we must learn to submit our wills and wisdoms to him who is the only wise God.  
I might have been here very pertinently enlarged, as in some other places of the latter end of this Discourse, but that I find myself happily prevented by a more ready Pen, whose thoughts, 
The Animadvertor on the Welsh Papers.  since I had the comfort to peruse them, have been no small encouragement to my far weaker, that yet they have borne any similitude with them, truly to my admiration! which yet, if I had been before acquainted with in the least, I think would well have put a stop to my mean endeavours: But not so much as hearing of it, 
Did obscure it for some months, as in the Preface.  (being in another Country when I wrote this) until I had almost finished it, together with some important Reasons, have prevailed thus to expose my first assay (to do my Country service in this kind) to their candid censure.  
Nevertheless, before I leave this instance, give me leave to mind you, That Elisha having the Spirit of Elijah redoubled on him, was so much the more meek and temperate, Gal. 5.22, 23. which denotes thus much, that the more we abound with the spirit of meekneess and love, the more like unto God, the more we partake of his Spirit, the more meek and humble we are.  
But to return to our Scriptural Ensamples. We find Jeremiah counselling Zedekiah King of Israel, and his people the Children of Israel, to be obedient to the King of Babylon, Jerem. 21. and for disobedience thereto, they came to great misery, 1 Chron. 36.10, 13, 17, etc.  
Daniel, the man greatly beloved, 
Dan. 10.11. Dan. 6.2, 5.  served the Chaldean, Persian Tyrants, cap. 249, etc. whereby, besides the opportunity he had to do for those blessed ones, Shadrach, Meshach, Abednego, etc. the Lords captived people, he and they, by their righteous and most eminently faithful walking with God, put to silence the worst of their Enemies, wrought great deliverances, and by their blessed convictions, the Lord working with their Doctrine and Ensample, the proudest of those Monarches were wonderfully brought down to acknowledge the great King of Kings, and make Edicts to the honour of his Name, and welfare of his People.  
And likewise in the New Testament, we find Paul most eminently for this practice, as all along hath been showed, notwithstanding he was a sufferer under one or other of those Roman Tyrants, 
Sueton. Tacit. Euseb. tells us, there were many Christians in the Emperor Alex. Mammaeaes' family. Eccle. Hist. lib. 6. Tertul. Apologet. c. 5. Euseb. Eccles. Hist. l. 2. c. 24. Mali corvi, malum ovum. Suet.  above the rest of the Apostles and faithful servants of the Lord Jesus, as himself reckons up, 2 Cor. 11.25, etc. Again we find him, Phil. 4.22. saluting the Saints in Caesar's, viz. Nero's house, [among whom, as History reports, was his Butler, whom he esteemed much of, and one of his Concubines, who after refused his bed.] So that it seems the Saints refused not the service of the worst of Princes, even that most Antichristian, bloody Monster, of whom it is said, Qui scit illum, intelligere potest, non nisi grande aliquod bonum a Nerone damnatum; That whosoever knew him, would easily judge Christianity were good, because disliked by him. That Beast, that when it was told him he had a son born, said, That of himself and Agrippina there could nothing come into the world, but accursed, detestable, and to the hurt of the Weal Public. And so cruel was he, that they use to call them that were cruel, Neronis, and those that were more cruel, Neroniores. But I have said enough of him before, and yet those blessed Saints quitted not their employments under him.  
Nor did that good Centurion, Luk. 7.6. (of whom Christ himself gives that blessed testimony, vers. 9) lay down his Commission, by any such advice from Christ, or scruple in his own conscience, for aught we read in Scripture, though his sword then assisted the Roman Power which was over God's heritage.  
Nor did John the Baptist to like Soldiers under Tiberius (who for his drunkenness was called Biberius) although occasioned by that question of theirs, 
Anno Reg. Tiberii 15. & Christi nativit. 29. Dr. Lightfoots Harmon. f. 9 Sueton. Tiber. numb, 61.  Luke 3.14. And what shall we do? Whereto John doth not return, Lay down your Arms, and assist no more those Oppressors and Usurpers; but rather implying a confirmation in their employment, only with these directions in the Christian discharge thereof, Do violence to no man, neither accuse any falsely, and be content with your pay.  
These put me in mind of what the Roman Historians record of that Christian Legion that did such eminent service under many of the Emperors, good and bad, for many years together, and whom God did signally own, to the honour of the Lord Jesus; and particularly, in the Reign of Antonius Philosophus, when his Armies were almost famished for want of Water, this Legion by their Prayers procured Wine from Heaven, to their great refreshing, and their enemies were consumed with Thunder and Fire; whereupon the Emperor mitigated his rage against Christ's Professors, the Church had peace in his Reign, and the Legion the honour afterwards to be called Fulminatrix. As Tertullian in his Apologies reports.  
And after, under that bloody. Tyrant Maximinianus, they most patiently suffered death in the Cause of Christ without the least resistance; which for the eminency of the Christian act, and pertinency to the matter in hand, give me leave to insert.  
Maximian, 
Otho Phrising. lib. 2. c. 54.  at Octodurum commandeth his Army to sacrifice to false Gods; the Theban Legion, consisting of 6666 Christians, remove their Quarters to Agaunum, to avoid (it possible) occasion of discontenting the Emperor; who summoneth them to perform their parts in this Devilish worship: They return an humble denial, with their resolve not to disobey God, for whose sake they would ever continue faithful to him. He unsatisfied with this answer, putteth them to a decimation, to which they submit with cheerfulness, praying for their murderer. His commands are renewed, but prevail not on the remainder, who are therefore butchered without resistance, there being no delay in their death, except from the weariness of their executioners. Mauricius their Colonel could not contain his joy, when he saw the first decimation gallantly suffered. How fearful was I, said he to his a while surviving Soldiers, (for armed men may be tempted to defend their lives, which is sweet to every man) lest any of them might, upon colour of just resistance for self-preservation in an innocent cause, have struggled against this blessed slaughter! I was watchful, and had Christ's example in readiness, who commanded his Disciple to put his sword into his scabbard. Salus vestra non periclitabitur, nisi armis vestris.  
But to come to that eminent pattern of obedience, the Lord Jesus himself, who upon all occasions, and especially twice together, he by precept and example, 
Our Lord in his meek return to his abusive Adversaries, Joh. 18.23. convinceth them most of their Injustice, complaining as infirm man, yet being also God omnipotent, and could easily have otherwise avenged it. But as Ambrose saith, Serm, 20. in Psal. 118. Q●aeri maluit, quam vindicare: To give us example, he had now rather complain then revenge. Annot. in locum.  teacheth us to submit to the Ordinances of Man for the Lords sake, Mat. 17. where, when the Tribute-gatherer came to Peter, v. 24. to see if he could entrap him and the rest, according to the usual calumny that passed on them, to be Enemies to Caesar; Christ to show to the world how malicious an untruth that was upon him and his doctrine, it is said, v. 25. that he prevented Peter, who came to acquaint him therewith, with his miraculous taking order for the payment, v. 27. It is observable, 
Marlorate. Dickson, on Mat.  that Peter, without further enquiry of Christ, from former practices, could readily answer, Yes, to the demand, v. 25. Christ never being unfriendly to Magistrates and Rulers, nor any ways a hinderer of paying any deuce unto them, nor would he exempt his followers from the common, civil duties, whereunto other Subjects were liable; therefore Peter, whose house and family was here, Mat. 8.5, 14. must pay too; Christ might easily have excused himself, because though he had no certain place of residence, yet he was the Son of God; and as the Children of Kings are naturally free from Tribute, so is the Son of God much more, as he is heir and owner of all things: Notwithstanding, lest we should offend them. O! golden words, fit to be engraven in a Diamond, and placed always before the eyes of the Saints. However Christ, as the rich Heir of Heaven, coequal and coeternal with the Father, was far above the Jurisdiction and Edicts of men, yet that his followers by his obedience might learn how to behave themselves to Powers, while they are on Earth, he dispenseth with his own Right Civil, and vails such outward accomplishments to the Ordinances of Humane Authority; which he argues, not to show his unwillingness, v. 26. but that the Disciples might take notice, he understood his Power and Privileges, which were not thereby at all diminished or infringed; but till the glory of his Kingdom should be revealed, he was as a Servant, to become a pattern of obedience and humility; and rather than he would want a ready occasion to demonstrate it, he embraceth this, and honours it with a miracle, making the fish to become his Purse-bearer, and Tribute-payer, for him and his.  
The second Demonstration, we have in Mat. 22.15, 16. where the inveterate Pharisees, by their Disciples, and those of Herod's Faction, sought again to entangle him, 
Judg. 16.  not doubting (with Sampsons' enemies) that they now had him fast enough in this stratagem, presuming he would have denied the least act of respect to Herod, that Fox (as Christ upon a spiritual account called him, Luk. 13.32.) and to his persecuting Master the Emperor, but they were mistaken: For upon the view of the 
* See Dutch Annot. on Mat. 22.19. and cap. 18.28. Also English Ann. ibid.  Money, which being 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & nomen suum, & vim ipsam habet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Grot.  coined and stamped with the Image of 
† Tiberius, as Gerbard averreth in his Harm.  Caesar, and currently passing among the Jews, sufficiently entitled the Roman Authority to the Sovereignty over them. He therefore readily returns them this answer, Render unto Caesar the things that are Caesar's. Whereby Christ takes occasion to confute their error (saith Marlorate) which thought that they were not the people of God, except they were free from all subjection to humane Power, [even as in Rom. 13. the Apostle Paul diligently endeavoureth himself, lest that the Romans should think that they served the only God the less, if they obeyed humane Laws, if they paid Tribute, and were subject to Civil Powers] but Christ here pronounceth, that the Law of God is not violated, nor Religion hurt, if the Jews in respect of external policy obeyed the Romans, but that they are made subject to the Romans by the will of God, by this command. Wherein our Lord (mark it) saith not Give, but Render, as who should say, You give him but what of right belongs to him, and that which he may justly require of you (although indeed an Usurpation of an ancient Jewish Rite.) 
English Annot. on Mat. 22.17. Exod. 30.13.  In reddend host●mentum paetrociniis, & defensionis; In lieu of his care towards you. Obedience to Powers in all civil things are but the deuce, the [things] of Caesar's, which Christ himself will neither offend them in, nor suffer his Saints to do it; and therefore it was Paul's great care accordingly, 1 Cor. 9.19, 20. and is to express Christ to the World to be like unto him.  
Let me therefore humbly beg of the Authority, that as Christ is careful that their due be given unto them, 
The Greek Article is twice repeated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to show, that our special care should be to give God his due.  they in a due thankfulness unto him, still go on to protect and encourage his people, though many of them thankless and undeserving; for this will be to render unto God his deuce, which are more especially required of us.  
Now from what hath been alleged, let me infer Mr. 
* Beza in Mat. 22.21.  Beza's conclusion, Quod si parendum est Magistratui profano, certe multo magis obedire oportet sancto & Christiano. If it be so much the care and will of God, that we should give all due obedience to such heathenish, bestial Tyrants, then how much more think you doth he expect your love and reverence to the most pious and Christian Governors.  
I might proceed to more Precepts and Examples for this laudable practice, but to the serious Reader, I know they are sufficient to give them light to so manifest a Truth, to the refractory too many, to rise up in judgement against them, which the Lord in mercy yet prevent, by some more efficacious means, when my poor endeavours shall miss of their aim.  
I shall shut up all with the observation of a good man upon Christ's answer unto the Message of John's Disciples to him, Art thou he that should come, or do we look for another? They thought it strange, that Christ, among all his miraculous workings, would not work John's liberty out of thraldom, who lay a prisoner for him (now in one of Herod's Castles called Macharus,) and for the Gospel he preached before him: They received a full answer to their question, by the miracles they saw wrought, which abundantly proved, that it was he which was to come. But as to their expectation of his miraculous enlargement of John, his answer was, That his work was to preach the Gospel; and that it was a blessed thing not to take offence at him, but to yield and submit to his wise dispensations. O! that all that pretend to him at this day, would so learn Christ.  
Object. It may be some will still object, (which indeed should have come in before,) If it be so, that Authorities are set up by God, why saith the Prophet Hosea under the person of God, 
Hos. 8.4.  They have reigned, but not by me?  
Answ. I answer briefly, (because in many places I have done it before) with Peter Martyr, Because Evil Princes, and such which after that by wicked means have obtained the Kingdom, do by worse means govern it; these, I say, in that they thus beastly behave themselves, have not a respect to the will of God, revealed either by the Law of Nature, or in the holy Scriptures; for by that will of God, their do are most manifestly reproved. And in this manner they are said not to rule by God, for that they apply not themselves to the written and revealed will of God. But nevertheless it cannot be denied, but that God by his hidden and effectual will would have them to reign to that end which I have now declared. For indeed, that is not enough which is answered, That God doth not these things, but permitteth them; for the Scriptures do manifestly testify, that he called the Babylonians, 
Isa. 54.1. Isa. 44.28.  the Assyrians, and others, over the Israelites, for this end, that though these men being thus raised up, have no regard at all to the will of God, but wholly addict themselves to sin and wickedness against God, yet God by them, (though never so unjust and wicked) executeth his most just and righteous judgement, and giveth no account of his matters.  
It is not unworthy your notice, how Baasha, 1 Kin. 15.27. slays Nadab the lawful King of Israel, and usurps the Kingdom; and yet, cap. 16. 2. God tells Baasha, as a check for his great ingratitude in reigning evilly, that he was, Exalted and made Prince over his people Israel, by himself.  
Object. But doth not this give encouragement to destroy Princes, to such as can get a sufficient party, to set up themselves in their places?  
Answ. Nothing less, for as ye have heard out of Rom. 13. they that thus rebelliously and murtherously resist, shall receive to themselves damnation. Indeed, God sharpens his Arrows of Judgement against against such principally, as the Scriptures I have quoted, and many others do fearfully manifest; and therefore it is that David, though established by God to reign over Israel, and Saul God had forsaken, and left to the lusts of his own wicked devices, and though brought twice into David's power to effect it, 1 Sam. 24.4. and cap. 26.8. yet David saith, The Lord shall smite him, or his day shall come to die, or he shall descend into battle and perish, (as ye know he did) but God forbidden that I should stretch forth my hand against the Lords Anointed, v. 10, 11. for who can stretch forth his hand against the Lords Anointed, and be guiltless? as he saith to Abishai, v. 9  
If the supreme Power of the Nation by the Laws of the Land cut them off for their high exorbitancies, it is one thing: But surely, for any private person, or forces to execute it, were absolutely murder; yea, if David should have done it, he could not have been guiltless. And therefore hath God made that promise of protection, No weapon forged against them shall prosper; and made it good to David, 
Isa. 54.17.  Solomon, and most of the good Princes, and in our Land to Queen Elizabeth, and to our now Governor, blessed be the Lord! although all the ways and means that Men and Devils could invent have been attempted, as is notoriously known.  
And therefore, such as by traitorous attempts have set up themselves, as Baasha did, though the Person for the Authorities sake is by any private hand inviolable, yet God hath severely met with them, as he did with Baasha, in that forementioned place, 1 Kin. 16.3, 4. and several other such treacherous Usurpers, as the Bible records; wherein, as also in profane Histories, sundry testimonies of Gods sore displeasure against them are taken notice of, few dying in their beds, (making good that pronunciation, 
Psal. 55.23.  The bloody and deceitful man shall not live out half his days) nor indeed without exquisite tortures.  
Now to draw towards a conclusion. Let me humbly persuade from all that hath been said, That in this unsettlement of our minds wherein we seem rather to pull down what others have built, and set up something of our own imaginations in the stead thereof, then by our counsel, charitable endeavours and prayers, to uphold jointly what ought to be settled (which is a sad presage) we make it our concernment now at last, to consider what becometh us in our several stations, lest we be given over to delight in each others destruction. Let us, I humbly beseech you, reflect upon our ways, and order our behaviour rightly towards God and Man, according to his Word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I discipline myself upon all occasions. Do nothing but what thou couldst wish thou hadst done at the hour of Death, and day of Judgement, was the wholesome advice of old Mr. Dod.  and the ensample of Christ and his people, Act. 24.16. and upon the discovery of what is amiss, let us labour henceforth to make it such as beseems Christians as do indeed expect the Lords coming. And as a good means hereunto, in the midst of our hard speeches, and that which we call acting in faithfulness to Christ, let us seriously ask ourselves this question, Would I be doing this at my Lords coming? You know that you should not be overcome of evil, but overcome evil with goodness; why do not ye in this live up to your light? You know that you should do good to those that do hurt to you; why do not you in this live up to your light? You know that you should perform your duty of love to others; why do not you in this live up to your light? You know that you should hope and believe the best, and labour to cover the infirmities of others; why do not you in this live up to your light? Let me tell you, that if you set yourselves thus to murmur at the changeableness of humane affairs; thus to control God's counsels, thus to sin against your light, you do exceedingly unfit, if not utterly prevent yourselves of the comfort (which will be the crowning comfort to all true waiting Sons of Zion) at our Lords appearing. And if we shall set ourselves to discover and condemn the faults of other men under these changes, 
How can their hands be clean, that cast so much dirt upon others. Cypr. de unitate Eccl. Numb. 29.  and calumniate others as the supposed causes thereof, rather than to seek to find out an expedient to compose the same; truly we shall not be able to esteem you Saints, but others will be ready to call you Incendiaries and irreligious Make-bates rather. For, as Cyprian saith, how can the fierceness of Wolves, the madness of Dogs, the deadly poison of Serpents, the bloody rage of Beasts, lodge in a Saint's breast?  
Pliny tells us of Apelles, that drawing the face of Antiochus the King, who had but one eye, 
Plin. l. 35. c. 10.  that he might hid this deformity, he devised to paint him turning his visage a little away, so he shown but the one side of his face; and from him (says Pliny) came the invention first of concealing the defects and blemishes of the visage. But the Painters of our time (saith honest M. Burroughs) are quite in another way; if there be any deformity or defect on any side, they will be sure to paint that side in all the lineaments of it; that must be set forth fully to the view of all men; yea, if it may be, to look more ugly and monstrous than it is, all the skill they have shall be improved to do it. But, my Brethren, this ought not to be, God doth not so with us, he takes notice of the least good of his people, but conceals their evil; and those that are his, will surely imitate him therein, 1 Joh. 4.11. And undoubtedly, they that set themselves to act thus maliciously against this extraordinary hand of providence that hath brought us under this Authority, do act, not as he acted, but against God himself; and however they may pretend themselves the Sheep of Christ, that hear his voice, and follow him, yet by these fruits are shrewdly to be suspected to be inwardly ravening Wolves. Therefore in the fear of the Lord, you that have an ear to hear, hear what the Spirit saith unto the Churches of Christ. Heb. 12.14. Fellow peace with all men, and holiness; why? because without these no man shall see the Lord. Mark it; Peace and Holiness are put together; no Holiness without Peace endeavouring, and that not with such as best please us, but with all men, that is, mind, intent, and keep peace, and do all that may procure and keep peace, between yourselves and others, by all good means and expedients, viz. be found in that work that God calls us to, use all gentle language, be humbled for our proud hearts; never contend, but be sure we first understand what we contend for; not to lie at catch for advantages; to yield to those we contend with, so far as reason and conscience will give way; keep a due respect to all persons in the rank God hath placed them, pray much without reservations: And thus endeavouring all mutual quietness without hurtful thoughts or attempts, that the Christian good will of being helpful in our stations against common miseries, may not be utterly lost and obstructed among us. Now this is a practice which Christians are bound to endeavour to be found in towards all men, if it be possible (as I said) so far as in them lies, Rom. 12.18. even as Christ Jesus the Prince of Peace did maintain it towards sinners, Mat. 12.19, 20. in the midst of their greatest opposition and contradiction against himself. For in that it is said of him, that he did not strive, nor cry, or caused any man to hear his voice in the streets, his quietness is commended; and when it is said, that the bruised reed he did not break, nor did he quench the smoking flax, his harmlesness is set forth; and when it is added, that by this means he should bring forth Judgement unto Victory, and that the Gentiles should trust in his Name, his helpfulness unto all mankind against their common miseries is declared, as the true end and proper effect of that peaceable behaviour. And if the thoughts of peace should be thus extended unto all, and chief by Saints, how will it be warranted to any, or in any respect, for you to exclude the Power under which we are set for the same? and that by an aim to strive against him in all things, yea, though they be things in themselves, and for the public, never so good and useful? Christianity doth set (you see) Rules to the spirits of men. 
Note.  Now if the frame of men's spirits be wholly bend to strive against and oppose some men in particular continually, how will they clear themselves before God, whose command is, that they should follow peace with all men in general? As much as in us lies, that is, at all times, and upon all occasions, whensoever they have to do with them.  
And now, if for all that can be said (my friends) it seems evil unto you thus to serve the Lord according to your bounden duty laid before you; choose you whom ye will serve, whether the Idols of your own fancies, or, which is as bad, 
2 Thes. 4.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To love the honour of being quiet. Rom. 12.16. Pro. 13.10.  the failing dictates of your Oracles. As for me, I am resolved, in the strength of the Lord Jesus, to be found in the practice of his blessed commands, to study to be quiet, and to follow my own business, viz. judge of my own ways, how to keep them pure and without offence to all; not to mind high things, but to condescend to things of low degree, of pride there coming nothing but contention; to discharge my duty in my calling and employment humbly, industriously, and faithfully, with singleness of heart as unto the Lord, in the patiented expectation of the merciful accomplishment of his good promises in his own best time. And if in the mean time, the Lord sees fit to bring in cross providences (or at least, such as may seem to me so) yet not to be of a hasty spirit, 
Isa. 35.4. cap. 26.16.  too rashly, too selfishly impatient, but still firmly believing that God is faithful and just, who hath promised, and therefore not troubling myself with needless solicitations about the events and successes of his purposes, nor precipitately prosecuting any thing in order hereunto, as if I would help out God with his work; considering to my abundant comfort, the Almighty power and wisdom God hath to manage and bring about his own designs, I desire to arm myself with a cheerful submissive spirit, and so with contentedness in all conditions, labouring to make the best construction of doubtful and dark dispensations, 
Psal. 39 9  wholly silencing myself in the Lord: So to show all meekness to all men; in respect of those that are of a quiet disposition, to be of the same mind towards them, 
Ephes. 4.3.  endeavouring to keep with them the unity of the spirit in the bond of peace, not envying them, 
Gal. 5.26. 1 Cor. 13.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pursue, as the persecutor. 1 Pet. 3.11.  not provoking them, nor, being desirous of vainglory, vaunting myself over them; in respect of those that are of an unquiet spirit, to follow peace, and ensue it towards them, and that, so far as it is possible, and as much as in me lieth, to do all things without murmuring and disputing against them, in a blameless and harmless way, that they may justly find no cause to murmur at me, 
Phil. 2.14, 15.  or contend with me; and in respect of those that are injurious, to recompense no evil for evil, but with long suffering to bear in love, Ephes. 4.2, 23. and when a door is opened to me (as I conceive it is at this time) as a Christian to labour to reconcile to duty, (so far as the Lord hath lent me a Talon) to do my utmost to remove mistakes, to allay heart-burnings, prejudices, unmeet passions, so dishonourable to God, and so destructive to truth, in a Gospel way with all tenderness and humility, through love to his chosen ones.  
And as I trust, without respect or worldly end, Jer. 45.5. (what ever any may uncharitably interpret by these) never to be wanting in this; so beyond this line, or consideration, no man nor thing whatsoever, the Lord assisting, shall ever draw me. And this I am freely willing to impart, not only to show the true grounds by which I am led to these undertake, unto such precious sons of Zion, who adorning their professions with the sober practice of truth and peace, I do most affectionately honour; but also to obviate something, (if the Lord so please) in the minds of my honest Antagonists, which I do too well know to be destructive to the entertainment of so necessary a truth; and withal to evince, That through the goodness of God (to whom alone truly I desire to approve my heart) I am neither selfishly blinded, wilfully inapprehensive, carnally and stupidly careless (as some will brand all of this mind to be) nor indeed afraid of the thoughts and censures of men concerning myself.  
The great Jehovah, that overrules the hearts of all men, grant, that while we strive to set up the Kingdom of the Lord Jesus (which by all the powers of Men and Devils cannot be resisted, or one minute deferred) we do not promote the ends of such as are real Enemies thereto! to the destruction not only of such as are now in Power, but of our selves, and all that mean well to Zion! Grant! that the sound of these discontents may not be so heard in other Nations, to the ruin of the happiness of our own, that hereby the ears of those that delight in War be so tickled, 
Psal. 35.25.  that the Sea this Island is enclosed with, would prove too shallow to keep them out, were it not assisted with the greater and more wonderful depth of the Lords never failing goodness; and so after it hath endured so many several changes and shake in these latter years, without any considerable diminution to her splendour and felicity, it may not run a severer hap hereafter! Which for my part, I know not how can be better prevented, then for all parties in their several stations quietly to submit to, and peaceably demean themselves under the present Authority.  
FINIS.