AN APOLOGY FOR THE Present Government, AND governor: WITH An Answer to several Objections against them; and twenty Queries propounded for those who are unsatisfied, to consider, and answer, if they please. I am for Peace, Psal. 120. 7. Caleb stilled the People before Moses, Numb. 13. 30. Let us follow after things that make for peace, and things whereof we may edify another, Rom. 14. 19 The fruit of righteousness is sown in peace of them that make peace, James 3. 18. Follow peace with all men, Heb. 12. 14. Seek peace and pursue it, Psal. 34. 14. By SAMUEL RICHARDSON. LONDON, Printed and are to be sold by Gyles Calvert, at a this shop the West end of Paul's. 1654. Several Objections against the present Government, answered. Obj. THis government in the hand of one single person, is in effect a kingly government. Answ. If so: that will not prove it unlawful, also when the power is in one or a few, sooner and easier dipatch of business is had. Obj. We have fought against kingly government. Answ. If so: that were in effect to fight against Christ, for his government is kingly. 2. We did not fight against kingly government, but against Tyranny and oppression, but we most especially for freedom in matter of Religion. Obj. We are to have no King but Jesus Christ, he is to be our only lawgiver. Jam, 4. 12. Answ. I grant it, in matters of Religion his kingdom is spiritual and not of this world. Obj. This kingly government hinders Christ from reigning. Ans. This is a great mistake, the government of the world, concerning the bodies and estates of men, is another government, and requires another King, and this hindereth not the government of Christ, but may both in their place well agree together. I grant the Kings of the earth have opposed Jesus Christ and his kingdom, and persecuted his people, but that was not from their government as kingly, but by mixing with their civil government matters of Religion, and made laws in matters merely Religious; and so persecuted Christ and his people: which was from their ignorance and wickedness of them who were Kings. Psal, 2. 2 Yet are they not forbid to be Kings, but bid to be wise, Be wise therefore O Kings, be instructed. vers. 10. (that is) let Christ and his laws, and his people alone meddle not with them inflict no corporal punishment upon them, nor meddle not with their persons and estates for things merely Religious for that belongeth not to you. In matters Religious no man may make a law, the opinions that the magistrate hath a power from God to punish heretics with corporal punishments hath cost the blood and lives of many thousands of the precious Saints and People of God. There must of necessity be a government and a law in things civil, else there will be great confusion. Men say they know not what, when they say this government hinders Christ from reigning; for if we speak of Christ reigning in his people by his Spirit, can that be hindered by soldiers, or Kings, no, none can hinder or suppress that. If they mean Christ's personal reign, neither can all the power of this world hinder that, seeing he is God, he can with ease break in pieces all that oppose him, like a potter's vessel, as Psal. 2. 9 We desire Christ may come, we trust we shall lovingly embrace him when he comes, we desire you to agree with us and to this government but till he come. It is no treason against Christ to adhere to this government in things civil▪ seeing God hath in no place in his word condemned the same, if he hath I pray you show us where? Obj. If this government be continued, to what purpose hath so much blood been spent? Ans. It is to very great purpose, for now we enjoy freedom from persecution in matters of Religion, which is the greatest outward blessing we can enjoy; this alone is worth all the blood and treasure that hath been spent. And what good would all outward things in this world do us without this, the Lord make us more sensible and thankful for this mercy. I am persuaded that since this Nation hath been a Nation, it never did enjoy so much freedom in this kind as now it doth. If you could repeat 1000 things one after another that we want, to every one we would cry, but we have liberty in matters of Religion; & give me leave to say the want of this hath forced me to leave father & mother, wife & friends, and native Country, and to wander desolately alone, as forsaken, and almost stripped of all outward comforts, and in a strange land, and not knowing how to live, and not willing to beg, nor to endure the want I have been in, have sat down alone and wept bitterly, and not able to speak, because my grief was so great; I have wandered and hid myself in holes and caves of the earth, and knew not where to bestow myself; and those who are not satisfied with the liberty we now enjoy, (excepting only the business of Tithes) never knew what it was to be persecuted, undone, or banished, or to leave their native Country to wander a far off in desolate wildernesses, or have forgot, I am persuaded, the Martyrs in Q. Mary's days; if they could have enjoyed the liberty we do, though they should have had only bread and water, would have been content, and blessed God with all their hearts every day for the same. And the main thing I ever expected and ●o●k the army's part was, because by them I expected freedom in matters of Religion, and with them that stand for that, I am resolved to stand and fall, and if we have it not from this government and Army, I expect it from none else. Obj. The Saints of God are now imprisoned and persecuted, witness Mr. Feak. Ans. Their imprisonment is not for Religion, but for the safety of the civil peace: therefore I wonder how M●Feak dare write of his sufferings as he doth, his words are, I forewarned y●u of this hour of temptation: I prisoner for the cause of Christ: I suffer for his sake in bonds for the testimony of the kingdom of the Lord Jesus. This honourable cause of Jesus Christ and the Gospel, in bonds for the service of all the saints, in bonds for Christ: now in prison for the good old cause; I am a sufferer for the Gospel, suffer upon that account: the brethren will be confident for my bonds. Yet he saith he hath been imprisoned 7 or 8 months, and knows not what his crime is; if he knows it not, how can he, how dares he say, it is for Religion? and it appears by his mittimus, that it is not for Religion, nor for Christ, nor for the Gospel, nor for any of the Saints, much less for all the Saints: for the words of the mittimus, as he saith, are to commit and in order to the peace and safety of this Nation. If it be for the civil peace, how is it for Christ and the Gospel &c. Is this equal and fair dealing? Blu●h● heavens, and be greatly astonished at this. Moreover, if it were for Christ and the Gospel, how is it that there is no more in prison? is there but one or two in England, or London, that will own Christ and his Gospel? how is it that all those called the separation B●ownist, independent. Anabaptist, &c. are out of Prison? and which is more meet, freely and openly, and quietly: Surely something is the matter, that Mr. FEAK and Mr▪ ROGERS are in Prison, have they not instead of preaching Christ and the Gospel, in the Pulpit meddled with worldly matters, and things not fit for that place? which did (or might at least) tend to a breach of peace, if it did in the least degree tend to stir up sedition, it was well done to imprison them, to prevent further danger: and if they will not be peaceable, and preach Christ and him crucified, and not meddle with other matters, let them lie there till they will be quiet: and if this be persecution, then let all that are imprisoned triumph, and say, they suffer for Jesus Christ, and the Gospel. But what if it will appear, that Mr. FEAK hath persecuted him, & the way God & Christ? for while his Highness was in the discharge of his duty, in taking care for the safety & welfare of the Army & people of God, he smits him with reproaches and hard words▪ when he was effecting his safety among the rest, he suffers as a Christian, 1 Pet. 4 16. and is persecuted; for when the son of Hagar spoke against Isaac. Gen. 21. 8, 9, 10. this God calls persecution he that was born after the flesh persecuted him, &c. Gal. 3. 29. 30. When Jobs friends spoke unjustly against Job, it is called persecution, Why persecute you me? Job 19 19 21 22. hath not Mr. FEAK spoken and written more bitter things against him, as being a Persecutor of Christ and of his Gospel, and of his people? what could be said worse, and more grievous and dishonourable? also he hath persecuted the way God hath taken to carry on his work in these days, in speaking against it, as Paul said, I persecuted that way, Acts 22. 14. in opposing it; and Christ saith he was persecuted in it, saying, Saul, Saul, why persecutest thou me? Acts 9 4. and 5. 1. So that it appears, that Mr. FEAK is the persecuter. Obj. We ought to witness against this Government, because it is an arbitrary Government, we know not what is our own, we are enslaved to his will and power, he may levy money according to his will and pleasure, and is not accountable, &c. Answ. This is not so; but if so, may not the same be said against any form of Government that is supreme, instance that of Parliaments, are they not as absolute, and every way as arbitrary? are they not above Law to the annulling laws, alter and make what laws they please? are not our Persons and Estates at their pleasure? and have levied what money they please, which they call the prerogative power, or privilege of Parliament? If he hath a greater power to hurt that doth not hurt, unless he hath a will to hurt the happiness of a People, lieth not in the having this or that Government, but in the justice and righteousness of those that govern, and in the faithful and righteous dispencing of the same, there be that have met with harder measure under that Government they call the best, then under this which they call the worst. Obj. The Army hath declared against Kingly Government, and in having the power in one single person, and now they are for it; therefore they have broke all their Declarations and engagements. Answ. 1. It may be they in their understandings have performed them, though it doth not appear to you. 2. If in some thing they did declare, they think not fit to keep being better informed: in charity we are bound to believe that their judgements are changed, they may see Reason to the contrary. 3. If a lawful thing be not also expedient for the inexpediency of it, it is to be laid aside. 4. David did say that he would destroy Nabal and all his house, after he saw his error, he un●●d it, and broke his engagement, and thanked God he did it not: do ye think he was to be charged with hypocrisy and dissembling? 5. Man is changeable, and when men's conditions change, commonly their minds change, there is no better to be expected from man; the more we consider ourselves, the more we see the truth of this; at one time we are of one opinion, and judgement, and soon after of another: we may well say, O Lord, what is Man? a very vanity. 6. To be unchangeable is to be attributed only to God, Job saith, he is of one mind, and is not turned, Job 23. 13. this God challengeth as proper only to himself, saying, I am the Lord, I change not, Mal. 3. 6. he saith, My counsel shall stand. We may not say so. 7. Sometimes men's purposes are changed, because they cannot effect them; man is often crossed in his way, because there is another Orderer above him: man's goings are of the Lord, Prov. 20. 24. O Lord, I know the way of Man is not in himself, it is not in man that walketh to direct his steps, Jer. 10. 23. We quarrel at men, because we do not see God in things. Obj. Tithe is still continued and some imprisoned for them. Ans. Indeed the late Act for Tithe is very grievous to us, and the more because we expected before this day some other way instead thereof. The maintenance of the Ministry by Tithe, is a great trouble to the consciences of many, because Tithe are said to be holy, L●v. 27 30. 32 33. and were a heave offering Nu. 18. 24. 26. and the maintenance of the levitical Priesthood: and seeing that ministry is done away, the maintenance of that ministry is to be done away, as appears H. b. 7. 1●. to 24. And Christ being offered, all the levitical offerings which were types and shadows of him are to cease: upon this ground a Martyr said, he that paid Tithe, did deny Christ to be come in the flesh, because Christ coming in the flesh, was to put an end to Tithes. I heard a good man say, he desired to starve, rather than to take for preaching one half penny of Tithes. I have lately heard that his Highness did promise to remove them. I hope ere long something will be done therein, to ease the consciences of many. I long to see it, and that they do as 1. Cor. 10. 24. and that the poor be set to work, and the oppressed be relieved, and their Petitions answered, and that justice may be more easily had, as it will, when it runs down like a mighty stream. And although it doth not appear in Christ's Testament that the maintenance of Christ's Ministers is to be by Tithes, nor by any other forced maintenance, yet this hinders not but the state's Ministers may have a forced maintenance: for though those that God calls and sends will trust God and preach, without hire, yet those men sent have no reason to do so, because they are not willing to do so. 2. And those who have freely received, are freely to give, Mat. 10. 8. 2. Cor. 11. 7. This doth not concern them: for their learning &c. cost their Parents much Money, besides their own industry. And it is not to be denied, but that a man honestly buyeth and payeth for, he may Justly sell. 3. It cannot be denied but the Magistrate is to take care of that which is for the good of the commonwealth, and the charge thereof is to be born by the Common wealth as men. Also it cannot truly be denied, but that it tends to the peace and well-being of the nation as civil, that there be a Ministry of it, if only as moral men, to teach men to agree, to do justly and live peaceably, and be subject to authority: if there were no Ministers, the people in many places would grow more heathenish and unfit to be governed: besides the State hath something for them to do: upon which account it appears there is need of them; and if so, there is necessity that they be maintained by some tax, and if any refuse to pay it they may be forced thereto as they are other taxes. Obj. They have set up a new Court of triers of worldly Ministers for worldly ends. Ans. 1. What if they have, they have reason to approve and appoint those they mean to pay? 2. Why dost thou find fault, so long as you and others have liberty to teach freely without their pay, that is liberty enough for us if we cannot have the state's pu●pits, other places are to be had. 3. You need not complain, seeing you are not forced to hear them. 4. If they approve of all the ministers of England, there is besides many places destitute and they are not supplied there is room for you. 5. It is necessary that the people have some, besides many of them I hope are good men and may do much good. 6. Why should not we allow the State and others the same liberty that we desire for ourselves, as to approve of whom they please? 7. They do not preach now by virtue of the ordination they had of the Bishops, but by parts and approbation, and now those are approved to preach who have had no official ordination. Obj. Now we see his aim was only to set up himself and his private interest. Ans. That which he hath done herein tends more for the safety and welfare of the people of God, than his own which he hath greatly hazarded: and though he hath the power, the danger, hazard and burden is so great that it were a benefit for him to be without it, and there is reason to conceive he would gladly lay it down, if it were for the welfare of the people of God and the peace of the Nation. 2 Seing he hath often deprived himself of some of the sweetest comforts of this life, and often adventured his life for the cause and interest of the people of God, is a sufficient ground for us to believe that he doth prefer the welfare of God's people, and of this Nation, above his own life or family. Neither do I know of any of these actions he hath done but it tends to our welfare (except the ordinance for tithes) which we expect will not continue long. 3. His pretestations before God and man, that what he did was for the welfare of others which caused him to do that he hath done, is of weight to cause belief. 4 As the interest and welfare of the People of God, and the good of this Nation is to be preferred before a personal interest, and is so preferred by every good man; Therefore we ought to believe he did prefer it before his own, we are bound by the law of love to judge the best; love thinketh no evil, and so long as way is given to evil surmises and wicked imaginations, and take every thing in evil part, we are sensual and serve divers lusts and meddle with secret things that belong to God. Deu. 29 29, and no good will come of it. 5. The form of the government being framed for the welfare of the people of God and the good of the Nation, is a certain proof of his desires of our good, as I know not what could be more. This is very unnatural dealing, that after much suffering hardship, diligence and care to preserve your lives, the thankfulness and requita●l ye give him, is to count him your enemy, reproach him with many complaints and count it a great part of Religion to do so: and then ye cry the gospel suffers: it suffers indeed by the unchristian carriages of one of you, where envy and strife is, there is confusion and every evil work. Iam. 3. 16. those fruits of the flesh are so manifest that it causeth the gospel to suffer. Obj. The pomp and vanity in Court is now up again, Pride and worldly things are embraced &c. Ans Many things are reported of him, that are not true Joh. 8. 7. He that is without sin let him cast the first stone. Rom. 2. 1. Thou art in excusable, O man, whosoever thou art that condemnest another and dost the same thing. human frailties no one is free from. Queries propounded to those who are dissatisfied with the present Government, to consider, and answer, if they please. Whether this present Government is not as much to be owned, and is as much according to Law, as the Armies refusing to disband, and their dissolving the long Parliament, and their choosing another: all which some of the chief of those who now dissent, have publicly approved of, and did not reckon it among their offences against God; why may they not as well own this present Government and governor, and not reckon it any offence against God? and if they are so set upon their will without reason, that rather than they will own this latter, they will disown and pull down that which they have owned and built up, whether they are not bound in reason and conscience to publish that their disowning, with their names and reasons why they so disown, and also to pay back to the State all the money they have received as soldiers, since that day that they were by authority commanded to disband. 2. Whether there be not sufficient ground to believe, that the major part of the free people of this Nation, 1 By their silence, Num. 30. 14. Lev. 5. 1. when the Instrument of government was held forth to them? 2. By their owning, accepting, and acknowledging the Justices of peace made by the said authority? 3. By paying the Taxes levied by the said authority? 4. By submitting to choose Parliament men, in the same day, and in the same way in signing and sealing according to the appointment of the said Authority, and in binding themselves, and those they chose, not to alter the government? Whether these actions of obedience do not amount unto a full close with the said government, and a sufficient testimony of their owning and acceptance thereof, and that in a full and large manner? For if the lifting up of a hand in token of consent, is interpreted a consent; and if in Law acceptance and submission doth make him a King, which was not so before, then surely these actions of theirs cannot in reason but amount to a free acceptance of the Government and governor. And if so, whether the fewer number who descent are not concluded, and ought now to be satisfied, so as to own and submit to the said government? 3. Whether this Government, as it is, and in the hands it is be not the best government for the whole people of this Nation, in that all the people do, and may live peaceably under it; whereas if it were altered, or in the hands of the King's Party, the independent Party were like to be imprisoned and sequestered, because we have served them so; and if it were in the hands of the Presbyters, their principle is to imprison and persecute for Religion, and therefore all inter●st could not live so quietly as now they do? 4. Whether the King's Party, who have fought against us, have any reason to reckon themselves among the free people of this Nation, seeing they have been subdued and conquered? and whether there be any reason for us to conceive, that if they had conquered us, that they would have acknowledged us to be a free p●ople, and consented to, and suffered us to disarm them, and to rule over them? and if no, what reason have they to desire or expect we should do so to them? 5. Whether the Restrictions and which is condemned in this Government, be not a great part of the excellency of it, for that Government which alloweth the least freedom to the Enemies thereof where by they are disabled to do hurts, that Government is the safest and best for the Army and People? and if so, whether we have not cause to justify and thank those who drew up the form of government with these restrictions? The more I consider the Government, the more I see a good mind towards the people in the framing of it. 6. Whether in the beginning of this Parliament the actions of some did not declare that the Army and their Party should not have the Government, or the power of the sword in their hands: and if the Army had submitted thereto, whether not only many of the lives of the Army and of their party were not hazarded? and what security could they give us, that the King's party should not have the Militia, and should not get the upper hand of us, and use us at their pleasure, and so put us in as bad or worser condition than when under the King and Bishop's tyranny. 7. Whether we have cause to count them our friends, whatsoever they say, that would disarm us, and leave us naked to our Enemies, Though they should tell us it is for our good? 8. If the Army should part with the Militia, as some desire, whether it might not make void and fruitless the many Victories God hath given us, and the liberty we now enjoy, and be brought into bondage again? and whether it were lawful for us to submit thereto, and so to be the cause of our own ruin, and if it be our duty to submit to Authority herein, why did we it not at first, and so never have fought for our freedoms? to what purpose have we come out of Egypt, if we are to return thither again? 9 Whether the actions of the Army do not declare, that we do fully believe, that it is the will of God, that we should keep the power he hath given us, and put into our hands, else to what purpose was it given? and if any say otherwise, what sign show they us, that we may believe them? 10. Whether the 52 Ministers appointed by the Parliament, did not give us cause to expect a persecution to follow? what should they do, unless it were to find out the true Religion, and to measure it out to us how much every one is to have? and if so, whether there is not some ground to fear that the Religion that the former Synod found out, is lost, or not counted good enough, though some say, it cost the commonwealth seventeen thousand l.? 11. Whether the Article in the Instrument of Government for freedom in matters of Religion, be not the likeliest means to prevent persecution, as thins' are? 12. If there be any honour, preferment, and profit to be had by having the Power, and Government, whether they do not most deserve it both in reason and conscience, who have adventured their lives, and lost their blood for us, and saved our estates and lives? whether in reason we may not expect a continued safety from them who have been a means to procure the liberty we enjoy, rather than from any others? 13. Whether it be not better for this Nation that this Government be as it is, and in these hands it is, then to begin a new War; for we see they will not part with it, and I suppose, that if any others will have it, they must fight for it, and if they should, it is not certain they shall prevail, our enemy's plots have been fruitless; they have had fair play for it, they have had pitched field-battels several times in several years, yet they have always lost it; if we should fight it over again, we have reason to believe, they shall not prevail, ser. 1. 9 for God is with us: as also it is some encouragement unto us that we are to fight with them that we have with the help of God always beaten and overcome, though they have been more in number, and they well, and we sick and weak; and also we know the cause being the same, we may well expect the success shall be the same: and though some of us do differ, and not love one another as we should, there is no cause to believe that any good man will fight against the Army, seeing the Army hath adventured their lives to save theirs, also our interest being one, a 〈◊〉 self-love will make us agree in one, against the common enemy, at home and abroad, who desire and hope is that we will fall out among ourselves, and then they shall have what they desire. 14. If there should be any more war begun amongst us, whether it would not endanger the ruin of the whole land? 15. Whether the ways some take in opposing the present Government, doth not declare their opposition is not from God, witness the publishing of a Libel, called A Declaration in the names of several Churches, with several hands to it, as if it were signed by those said Churches, and upon examination it is proved false and counterfeit. I hope many that oppose this Government shall see their error, and be ashamed, if his Highness depart not from this Government, nor from those who are called Sectaries, who have been faithful & owned him, and the welfare of this Nation; whereas the King's Party, and the rigid Presbyters, though they fear and flatter him, they do not, nor cannot love him, nor never were (nor have we any reason to believe they ever will be) true to him and the public welfare of this Nation? 16. Whether if things were worser than they are, to what purpose is it to murmur and find fault, for that which cannot be helped, we quarrel at a man, when it is God that setteth up whom he will, Luk. 1. 52. Dan. 4. 17. consider Jam. 4. 5. & 3. 15, 16. 17. Ex. 16. ●, 8, 9 Jud. 16. 17. Whether it be not better for us to be content with what we have, and hope, and wait for more, then by discontent to make ourselves worse, in losing what we have? for if we should fall out among ourselves, and destroy one another, the King's party are like to possess all, than it will be worse. 18. What one thing hath this Nation been oppressed with, more than it was afore, and if so, what reason have any to make such an outcry, as they do against the present Government and Governor? 19 Whether there be any Government or Governors, but have some faults? 20. Whether those who like not this government, have not as much reason to like it as I, seeing they enjoy as much benefit by it as I, for I have nothing by this Government but what I pay for, and so much they have. I do from my heart believe, that it is best for this whole Nation, to be content with this Government, and quietly to sit down under it, and to thank God that things are no worse than they are; indeed I look upon this Government in which we enjoy liberty in matters of Religion, to be a blessed Government, if the offence of tithe were removed, I believe we should enjoy as much freedom and liberty under it, as any do under any Government in all the whole world. FINIS.