ΛΟΓΟΙ ΑΠΟΛΟΓΗΤΙΚΟΙ

FOURE APOLOGICALL TRACTS EXHIBITED To the Supreme, Self-made Authority, now erected in, under the Commons name of ENGLAND.

Wherein is proved, That their unparallel'd Acts in behead­ing the most Christian King, nulling the Regall Office, disclaiming the knowne Heire, CHARLES the II. and declaring it Treason to refell their Errours,

Are diametrically opposite to the Scriptures, the greatest Opprobrie to Christianity that ever was in the world; and, without true Repentance, will either make England not Christian, or no English Nation.

ROM. 3. 16. [...]

By T. B. a Conscientious and Orthodox Divine.

Utilitas Proximo, gloria Deo.

Printed in the Yeare, 1649.

To the high and mighty Combination at VVESTMINSTER, who stile them­selves the Supreame Authority of this NATION.

Most Supreme Sirs,

IT is neither presumption, nor de­spaire to vent the truth. To con­ceal it may be one, or the other. Wherein your Acts contrary the Scriptures, I hope 'twill be no treason to tell you, that,

These Tracts are for orderly conversation; against deviation thence; and presenting principles of belief, meet with Heresies up­on every turn.

The Apostles method is followed, and the Jewels put into your eares, are orient. Nor is the Author so plundred, but, if you please to accept, he can promise better. Yet not to prove, as your Acts do, unparallell'd.

For the reward your Supremacy confers on them, that cast into the Royall Treasury, His return is theirs, whose obedience before Tyrants was passive.

'Twas the lot of righteous bloud doing well, to suffer ill. Nor doth he, who de­sires to follow his Master unto the durable happinesse, expect other.

He, that is zealous, for the Lords [...]ke, to doe your Supremacy this faithfull service, will, by the grace of God, be

No Changeling, T. B.

[...]. FOUR APOLOGICAL TRACTS EXHIBITED To the Supreame, Self-made Autho­rity, now erected in, under the Commons Name of, ENGLAND.

1 PET. 2. 13. [...]. Submit ye therefore to every humane ordinance of man for the Lords sake.’

TRACT. I.

THe method of the Apostle is, a thesi ad hypothesin, from the generall to the speciall: Having set forth a Christian life in profession, and man­ners; he exhorts unto a proficiency therein.

As if evill were not laid aside unlesse we grow in goodnesse to salvation.

'Tis requisite also that the strength proceeding from the reasonable milke of the Word, should appear unto evil doers.

Unto them; that they, by our works convicted, may glo­rifie God in the day of visitation.

That's the summe of what's before. Now he descends unto particulars: whereof obedience to Superiours is the first. And first, because first to God, in the first Table, and in the second, to the King first.

The proposition is, that ye be subject to every order of Ma­gistrates, whether precellent, or missive.

Your selves are the subject, ye: submission is the predicate, submit: all power the object, unto every humane ordinance. This is all, and to this all are perswaded with an illative, therefore; For the Lords sake, therefore submit ye to every humane ordinance.

[...] Therefore

The illative, [...] therefore, from the former verse goeth unto [...] in this: and proclaimes the Lords honour in every part of the Text. The subject, predicate, object, all must be united in, and for the Lord.

As if we could not be true Christians, and not obedient; nor truly obedient, and not unto every humane ordinance; nor all this, and not, [...], for the Lords sake.

The Lords cause then in hand tels us why St Paul Rom. 13. 1. Tit. 3. 1. and St Peter here are so vehement in the commen­dation of this duty.

For the Lords sake it is, that his dignity be not detracted. At stake it was, and misprision, great as ever; might well bring forth jealousies, and fears: Especially, the enemies of the Gospel being conscious that Religion is a surpassing pre­tence in Rebellion.

On this principle the Jews, and Gentiles, had a sinister opini­on of the Evangelicall Law: They supposed that, against the rule of God and Nature, it gave liberty of non-subjection un­to Princes.

Of this Christ was tempted by the Herodians, Mat. 22. 17. The Apostles after, and many of the Disciples being Galil [...] ­ans were suspected much by the Romans.

For in the dayes of the tribute the seditious whereof Judas Galilaens was head, made to the infamy of that Country such unnaturall Schisme. Acts 5. 37.

He held obedience slavery, and therefore the Jews and o­thers, branded the Galileans with disloyaltie.

Yea, the Primitive Christians were, as they accounted Em­perours, as Emperours, the enemies of Christ, by raging tyrants curiously tormented, and persecuted violently.

The very ground of those bloudy times was the jealousie of an inconsistence between obedience, and Christianity.

'Tis the report of Justin Martyr, Clemens, Allexandrinus, S. Au­gustine, Just. Apol. 2. Clem. strom. 4. Aug. in Psal. 118. Ser. 31. and the Fathers generally aver the truth.

S. Chrysostome, animadverting this, termed their doctrine re­prehensible, that under pretext of Religion drew inferiours, contrary to the obedienciall Law, from superiours.

His reason is to the purpose: For thereby occasion is given Chrys. in Tit. 2. 9. Ser. 4. unto Infidels, adversum nos aperire or a, Imguas (que) ralaxare, to open their mouths, and loose their tongues against us.

Christ therefore, and his Apostles laboured to disposses the Jews and Gentiles of this humour.

He would have Tribute paid to whom its due, Mat. 22. 21. and they prayers made for Kings, and all that be in authority, Chrys. in 1 Tim. 2. 1, Ser. 6. 1 Tim. 2. 1, 2. Ne (que) tunc: Reges Deum colebant, nor did those Kings then worship God.

The Christians after never minced this. Whose zeale was servent, they continued constant thereto.

Tertullian unto Scapula, the President of Africa, writes thus: Tertul. ad Scap. chap. 2. Colimus Imperatorem sic, quomodo & nobis licet, & ipsi expedit, ut bo­minem a Deo secundum, &c. We worship the Emperour so, as is both lawfull for us, and expedient for him, as man the second from, and lesse then God only.

And S. Augustine asketh, in quo Christiani non sunt terrenis Re­gibus obsecuti? Wherein Christians are not obsequious unto Aug. in Psal. 118. Ser. 31. temporall Kings?

They yeilded the honour of reverence to their persons, of obedience to their Laws, of patience to their punishments, of maintenance to their estates, and of fidelity to their Crowns. Quod debitum non reddiderunt? What was due, that they rendred not?

Never was the doctrine of the peoples arming against their Prince cryed up ti [...] late years by Jesuites, An [...]baptists, Puri­tans, [Page 4] Libertines, Novilists, I know not what to call them, Devoute Athiests.

And never till within this halfe year, and no where, save in England, was Antichristianisme at such height, as to make ju­stice murther the King, enact the Kingly office null, and the upholders thereof Traytors.

'Tis high time then to stir with tongue, pen, &c. even for you also ye learned, and holy Assembly of Divines high time. Who value Relgion, and have any courage for the truth fear not to die the sword with your bloud, and turne the edge thereof with your bones.

Cause there is, and who observe that, [...], therefore loo­keth backward, and forward, may find it just enough.

First, in the former verse: The Gentiles are convicted by our good works: this work therefore, as first in the Law, should be well done, that they may glorifie God in the day of visitation.

Secondly, in this verse: The Lord is the Author of such ordinance, and not the people. Obedience therefore ought Rom. 13. 1. to be pay'd for the Lords sake, according to his will, not their rule.

Thirdly, in the next verse; Magistrates are ordained for the punishment of the bad, but to reward the good. For thepu­nishment therefore of evil doers, and the praise of them that do well, let the higher powers be handled reverently.

Bring these together: He is a dishonour to God, a scandall to his profession, and an offence to the very Ethnicks, that pro­fessing the Gospel by his works dissolves the Law, which Christ came to fulfil.

Non ex verbis dogmata, verum ex ipsis rebus & vita Gentiles judi­care consueverunt. For it was not the Gentiles custome to judge In Tit. 2. 9. Serm. 4. our tenets by words, in deeds, and life it was, so Saint Chri­sostome.

And do not the Jewes, Turks, Heathens, and all sorts of Christians, that are not in order with the prime abetters of Antichristian Democratie, object our grosse breach of na­ture.

And well may; For if Christ be Lord of Lorde, and King [Page 5] of Kings, 1 Tim. 6. 15. they that in the name of the people deposed, beheaded their most Christian King, that assume the Supreme Authority as the peoples Representatives, proclaime the right Heire to the Kingdome, CHARLES the Second, and all that adhere to Him Traytours, do so much as in them lieth to overthrow the dominion of Jesus.

Wisdome saith, by me Kings reigne. Prov. 8. 15. Jesu­ited Anabaptists, Franchified consistorians, and Scotized zelots will have the people constitute their King. Lucifer would be exalted above God, and these are high to dethrone Christ.

Take heed: Christ is a stone, and rock of offence. Who fall foule on him, on them falling he grindes to powder.

Ob. 'Tis Objected the King was a Tyrant, &c.

Sol. A Tyrant, and his mercies over all His works? Non bene con­veniunt. Yet grant that King Charls the First of blessed memory had been a Tyrant, an Infidell too, were not we by the law of God, of Nature, and Nations bound to acknowledg Him, as King, Gods Vicegerent, and our dread Soveraigne?

But He next under Christ was the greatest defender in the world of the true Catholike faith, His conversation every way answerable to His profession, and His wisdome sufficient to be in all causes, Ecclesiasticall, and Civil, Supreme Mode­ratour.

In both fortunes the same still. In His life, and death He so well trod the steps of our Jesus Master, that His parallel, since Christ, will not be found in the Chronicles of the Kings.

Who then fell from Him either in respect to His person, or in obedience to His just Commands, cryed up a Malignant party to the taking away of His life, and still pursue their bloudy designe against His successour, and all faithfull Sub­jects, have denied the Lordship of our Saviour, and without re­pentance provoked Gods wrath to the ruine of their owne soules. Rom. 13. 2.

Can ye remember the Oath of Allegiance, of Supre­macy, the Protestation, your Covenant also to maintaine [Page 6] His Majesties Royall Person, and Dignity? And may ye think it stands with Protestants to turn Priscillianists, or be forsworn under a colour of Religion?

Can ye make use of the Kings Coine with a quiet Consci­ence, and not learne of our Saviour, by the image there, to give Caesar his right? Can ye read Carolus Det gratia, Charls by the grace of God King, &c. and yet thrust God from the throne, and set up a supremacy, Gratia Populi, By the grace of the People?

Who hath bewitched you that having eyes ye see not, nor heare with your ears, nor perceive with your understand­ing?

The Lord enlighten your minds, and direct your judgements, conforme your wils, and mollifie your hearts that ye fall not into a reprobate sense.

Bound therefore to obey God rather then man, I dare not assent to them that raised, and maintained forces, which at Edge-bill, Brandford, Gloucester, Newbury the first, Banbury, Li­stithyel, Where His Majestie was in Person. Newbury the second, and Nazeby Fight, for the Lords sake endeavoured to destroy the Annointed of the Lord: which, when afterwards His Majestie went from Oxford unto them, kept Him almost three years Prisoner, then accused, tried, condemned, and on the thirtieth of January 1648. behead­ed Him: which have now made an Act to deprive the late King's Heires of the Crowne, Voted Regality uselesse, erect­ed a Free-state, stiled the Commons the supreme Authority of this Nation, and declared it Treason to thwart their pro­ceedings any way.

Stand amaz'd ye Heavens! and tremble O Earth! I am a Christian, and Orthodox, no blind Zelot, nor Apostate. In arcanum corum ne ingreditor anima mea: Into their secret let not my soul come; my glory be not thou joyned with their assembly: For whose anger was vehement and furour cruell, Abraham pronoun­ceth cursed. Gen. 49. 6, 7.

Yet I according to my vow shall ever be ready in their assistance, who having Authority expect a blessing of God, and would not be upbraided with the unfaithfulnesse of the Manichees, to hunt those Foxes, that pretending to sup­port, Cant. 2. 15. undermine the Church.

The most zealous of them are Adamites, Catharists, Do­natists, Libertines, Anabaptists, Antinomians, Brownists, to whom Supremacy is Popery, and Magistracy, under God and the King, Tyrannie.

Had they not a noli me tangere on the lip, their discovery would be difficult. For as S. Bernard saith, boni videri. non esse; mali non videri, sed esse volunt; they will seeme and not be good; and not seeme, and be evil. Oves habitu, astu vulpes, aciu lupi; Bern. in cant. Ser. 66. sheep in habit, in wilinesse foxes, wolves in cruelty.

So cruell and prevalent, that if God prevent not, they'le still uphold the power they have purchased to equall the Crowne and the Coulter: That they will, or make England as waste as the Palatinate in Jermany.

My heart bleeds to mind whereto these men tend; and wherein our Religion suffers by them.

Obedience unto Superiours was wont to Apologize before Tyrants for Christianity: But obstinacy now in Rebellion, & preparation in tollerating all manner of impieties to sustaine it, indignam infidelibus calumniandi ansam proebet; unworthily gives the Infidels cause to calumniate Christians, and despite Chrysost. Christ our Lord.

Whereat the world must beleeve the professed Justitiaries aime, I am sure and the event shewes, that the resisting of Regall power, is not the way to convert, or reforme.

No such way in the Laws of the Kingdome, and in the Gospel no such. What's edified in Monarchy is demolished by Anarchy. 1 Tim. 2. 1, 2.

For 'tis well known that peace subsists not without Au­thority, nor can the essence of a Kingdome well be without peace.

Nay Religion seemes lost, when the people are at a loose: Or how shall a Pagan deeme our profession right, when in a confusion of opinions too many contradict the principles of Christianity.

So he that would be a good Christian, doubts what Chri­stian to be.

For this cause, even that Religion may flourish in peace, I, by the divine assistance, shall never forget my Allegiance: [Page 8] And when I can no way else fully, fully I will expresse it unto the Lord in my prayers. Because I know that this is good, and acceptable in the sight of God our Saviour. 1 Tim. 2. 1, 2, 3.

Blessed Lord, restore the right Heire of this Crowne to His King­dome, and proper Dignities. Turne the hearts of those which are a­gainst, unto Him, and returne Him in safety, and peace unto us. Be so propitious, that under Him we may live a quiet, and Godly life to thy glory, and our comfort. In thy mercy look upon us: blot all our sinnes out of thy remembrance, and from thy heavie judgements good Lord de­liver us.

I beseech you animadvert what summarily I shall represent in this Character. And God grant, that seeing ye may have will to enjoy the truth.

True Christians, if through ignorance, or infirmities they chance to give a scandall at home, or abroad, of purpose will never. Because thereby they may, to the dishonour of the Lord, both thrust some from, that are in, and keep others off, that would come to the truth. Whereof at the first planting they were, and still are suspected, they be resolved to clear themselves before the world from the least tincture of disobedience. And so constant thereto, that the prime seminatours of this calumnie, the Jewes, and other enemies of the Gospel, might be evicted by seeing such unchangable sincerity. For it being the glory of God they aime at, 'tis their zeale to have the very Infidels glorifie him either here willingly by their conversion, or hereafter by acknowledging his justice in their confusion. In this they are superiour to their adversaries, and conquer them, who would be their tormentours. Having good counsell for an honest conver­sation, they want no faith to hold them to it. And so close, that, who back-bite them as evill doers, may magnifie God in the day of visitation. Beleevers apprehend this, and ha­ving the knowledge will not be without the practice.

Ye would of that kind be esteem'd all. Let the Apostle. therefore have his desire; follow his advice; put to silence the ignorance of folish men. For the Gospel sake; because ye are Christians; for the Lords sake, whose Christians ye are, submit ye.

TRACT. II.
Yee

IN the first verse of the former Chapter, this Epistle is directed to the Elect, that dwell here, and there, as strangers.

Understand thereby the Church-militant. For [...] are those, that be in a strange soile. And such we account the Saints on Earth. They have no continu­ing Citie here, but seeke one to come. Heb. 13. 14.

Whose conversations are in heaven be pilgrims in this world. So Jacob stiled himself, Gen. 47. 9. and so did David. Psal. 119. 19.

[...] dispersion also suits well with the Church, that is not confined to any certaine place, but scattered over the face of the earth.

Whom Christ congregateth, such are the sonnes of God. Jobn 11. 52. Ab Oriente ad Occidentem, binc & inde colligendi, from the East unto the West, hence, and thence gathered. The dispersed of Israel, Psal. 147. 2. and Isa. 56. 8. are, secundum spiritum, the houshold of the Lord.

They therefore that restraine, ye, to the Jewes onely, in my opinion, mistake the Text.

For though St. Peu [...] were the Apostle of the Jewes, and did for the most part [...] in J [...]d [...], yet it cannot be gainsay'd, that he in penning had regard of the whole Church.

And if we observe the tenth verse of this Chapter, or [Page 10] the third of the fourth, it's apparent that he includeth the converts of the Gentiles.

I blame not thier piety who here point out the Jewes, But doe ye what ye can; all your sophistrie shall never carry you off hence without Rebellion.

The sense being thus generall 'tis evident, Yee, reacheth so farre as, [...], every soule Rom. 13. 1.

Every one exempteth none. Jew, and Gentile; Ec­clesiastike, and Laike; Whosoever ye are, or whatso­ever ye would be, ye must be subject every one.

'Tis certaine our Saviour, when he said givee to Caesar the things that are Caesars, spake as well of the high Priests, Scribes, Pharises, Patriarch Peters, and the Selfe-made Representatives, as of the people, Jews, and Pagans. Mat. 22. 21. Luke 20. 25.

Wee, for our parts, dedicated by Baptisme; taught in the word, and fed at the Eucharist, have offered our selves living sacrifices to the Lord. Whose Covenanted we are, his observants we ought to be.

Satis praescriptum babemus, saith Tertullian, we Christians Tertul. de Idol. c. 15. have it sufficiently prescribed, in omni nos obsequio esse oportere subditos, that we in all obsequie ought to be subject unto Magistrates, both Princes, and Powers.

Sive Apostolus, sive Evangelista, sive Propheta, sive qusquis Chrys. in Rom. 13. Ser. 23. Aug. in Psal. 118. Ser. 31. Bern. in Fp. 42. tandem fueris: Whosoever thou art, whether Apostle, or Evangelist, or Prophet, thou owest this subjection, so Saint Chrisostome. Saint Augustine, Saint Bernard, &c. con­cur in this.

Whosever thou art implies Christian ever. If the Apostles, Evangelists, Prophets, or any else were not freed from subjection, how dare ye, who call your selves the Commons of England, render your selves the Su [...]e Authority. Doth ambition, and covetousnesse m [...] [...] presume? or are ye Apostates, or Atheist [...] ye?

Survey Antiquity, and your Independency will no where be found, nor your Democraticall Presbyterie. [Page 11] S. Paul appealed unto Caesar, Acts 25. 11. The Martyrs, Confessours, and devout Bishops never pleaded immunity from superiours against their persecutours.

Nor can the Bishop of Rome in his usurpation, nor ye, and your Sectaries in yours, quit your selves of Anti­christianisme.

Nor are ye, whatsoever is pretended, so far, as ye make the simple people beleeve, from Popery herein.

What Bellarmine urgeth for his Holinesse of Rome, ye Bellar. de Pontif. Rom. l. 5. c. 1. argue for your selves. If directly ye may not, ye will indi­rectly be Supreme.

Your Proachers too aspire unto that height all. Tem­poralis potestas Spirituali meritò subjicitur, 'tis very meet, say they, the Temporall power should stoop unto the Spirituall. Every one therfore contends to be so absolute within his circuite, as the master in his family.

Good God: what a world of Supremacy shall we have? Knoxes pupils governe the people, teach them to regulate the Nobles, and both make the King no­thing.

Such doctrine as most adverse to the Scriptures, and Lawes of the Kingdome, whosoever vented, be­fore these times, were found worthy to be rewarded at Tyburne.

Yee, then excludes none. Not the Queene; She hath no such priviledge, no, nor any, save the King, of the Royall Progeny, nor the Nobles, nor Favourites, nor Delagates, much lesse those that are in office by them.

Who come not within the verge of Regality are exterminated the lists of Christianity. Christ hath no Kingdome if he be not King: nor are ye his, and not un­der his polity.

No sound Christians then that countenanced the peo­ple, and the meanest of the people too, with foule hands to touch the Lords Annointed. But with those hands, [Page 12] who beheaded Him, and by their force dis-inherit His, a [...] the high despisers of Christ the Lord.

For no man contemnes, potestatem humanum, the power of man, nisi qui priùs divinam contempsit, who hath not first contemned the power of God.

Because the feare of God, and honour of the King, verse 17. are so united, as not to be separated, and both prime in the two Tables of the Decalogue. Disobedi­ence to either makes all, that follows after, nothing.

That the Lord is dishonoured when the King is re­jected is plaine. For the conspiratours with Chorab were in conspiracy against Jehovah. Numbers 27. 3. And the Israelites, that withstood Samuel, withstood the Lord. 1 Sam. 8. 7.

Nor that without a dire judgement. In the follow­ing verses they are slaves, and plundred to the purpose. verse 11, 12, 13. Who resist Authority acquire to them­selves damnation, Rom. 13. 2. Either temporall here, or eternall hereafter. v. 4.

Indeed 'tis usuall, and not unholsome for the hands sometimes to rub the head: yet for the feete to spurne at it, is to throw the whole body downe. That is not so much naturall, as this much against Nature.

Were there a parity betwixt every Member in the body of man, what decency, or state would the [...]e be? That epitome of beauty now could be no other save a lump of rudenesse then.

Can we possibly suppose no superiours, no inferiours, and not imagine every one in his humour, and that the humour of every one would bring all into confusion? God is the God of order, and he will have us orderly, or not have us his.

They are within the compasse of Manicheisme that ad­mit no Magistrates. Bucananists they, that set up, and pull them down at pleasure. Brownists, that like no subordination, save in female captives to themselves. [Page 13] Aerians that will not submit unto Bishops. Pa­pists that subject Kings to the Episcopall See of Rome.

I am astonished, and see not how to decipher Commons and Supreme. To unite them would reconcile contradictories. Humorists they, that loving superiority take it not of God, nor by hu­mane Ordinance. In an innate pride, expecting the dependency of others, will be without de­pendency themselves.

Strange Monsters these, and the peace of our Church finds, and feels store of them. Contuma­cious ye must be obeyed. For ye will; because ye will controul: and your provision shews ye had rather not be, or be no Christians, then be deni­ed.

Witnesse your unparallel'd Act of Regicide: your other of disclaiming His most Sacred Maje­stie the King: and your other making it Treason to reprove your errours.

What ye have done must be buried in silence, or the Speaker shall be sent silenc'd into his grave.

God saith, Cry aloud, spare not: lift up thy voyce like a Trumpet, and shew my people their transgression, Isa. 58. 1. Ye say, if thou speak, or stir, a Traitor thou, and shalt die the death.

God may destroy soul, and body; your Omni­potency cannot. Royalists therfore, according to our Saviours counsel, fearing him, will never be afraid of you.

What Antiquity, and Authority ye, and your Teachers have, for your undoing-doings, I see not: Unlesse ye will misconstrue St Gregories saying of Mauritius the Emperour in an Epistle to Theo­dore. Deus ei dominari, non solùm militibus, sed eti­am Lib 3 Ep. 54. sacerdotibus, concessit.

Which, without pointing, and not regarding the Fathers sense, may for you be read thus.

God hath not only made the Souldiers, but the Priests also to rule over him.

This is as good for you as any thing I can allow: and if this be heeded, 'tis bad enough. For the truth is, St Gregory there tels, that God hath given the Emperour dominion, not only over the Soul­diers, but over the Priests also.

If better proof be produced on your side, ye shall gain the victorie, and we will sustein the losse.

I am, that I am, by the grace of God, a knowing Christian, and therfore most strictly tied to the order of Christs Kingdom. For me to hand the bringing in a contra-distinct member of Govern­ment, viz: Democracy to his Church, were Apo­stacy from the same.

It cannot stand with the honour of the Lord to applaud the nullifying of his Ordinance for the peoples sake. Your deposing, and beheading of Gods Vicegerent; your arming against his right Heir, and pronouncing it Treason to assist Him, is no authority for me to subscribe your Acts.

Lord! who have hitherto, for thy sake, been constant [Page 15] to thy expresse command, enable us ever, I humbly be­seech thee, to be zealous for, and firm to thy truth. Let not any losse, either of goods, libertie, or life, fright us from that obedience, wherein we are disciplined by thy Word. Thy Word may not be lengthened, nor shortned may thy Word be. Whereto we are tied, hold us sure to it. From the sin of taking from, or adding too, Good Lord deliver us.

True Christians do not lengthen, nor dare they shorten the Law. The fifth Precept binds every one of what kind soever, Jew, or Gentile, unto obedience to Superiours. They know, that who transgresse here, never go home with their sub­mission. If others promise gain by shaking off this yoke, they answer, the principall will be lost. For if he love not God, that hates his neighbour, how can he obey God, that disobeyes his Ruler? On this ground what e're they be, Princes, Lords, or Commons; Judges, or inferiour Officers: Arch-Bishops, Bishops, Priests, or Deacons, each one of every degree meet in one centre of Loyaltie unto Cesar. Nor will any of them go a sinister way to get immunity: nor think themselves in bondage, because they are in obedience. Nay to be alwaies in obedience, that they may never be in bondage, is their wisdom. The Word is true, and they have faith therein: Who resist, receive damnation. Yet not so much the fear of judgement, as the ha­tred of disloyaltie ties them, Before truth they see [Page 16] carried the perfection of virtue. Who fail in that look not after this.

Shew ye therfore, and every one, whereto ye tend. If unto peace, be sure to keep the tearms of peace. Let not ambition reign, nor covetonsnesse any longer. Who is your head, for Christianities sake, comply with, in ho­nour unto him. Murmure not, hate not, envy not. For the Lords sake submit ye.

TRACT III.
[...], Submit.

THere is no difference in the translation of this word. The Vulgar, the Syriak, Arias Montanus, Erasmus, Beza, &c. render it alike.

S [...]bditi, or, Subjecti estote: that is, acknowledge, honour, obey, and pay all duties. All, not some, and not others.

I know not what we possesse, wherein Princes hold not a propriety. Our fortunes are expended, our lives laid downe in their service. Who are next unto God, next to him, and for his sake we ought to leave all in obedience unto them.

Nor all, Corpore tantùm, outwardly onely, but [...] still, according to the will of the Lord, in, and for him. In, and for any other respect, is close Rebellion. Ex animo then, with the mind, and inward affections. Omnis anima, every soule must doe it. Rom. 13. 1. 'Tis the soule makes all right.

Non ad oculum, sed ex corde, the same Apostle requires it, not with eye-service, but from the heart. And with a single heart, as unto Christ, fearing God. With good will too, serving the Lord, and not men, Ephes. 6. 6. Colos. 3. 22.

Nor thus including the inward man do I seclude, any externall acts: teach I do, that without the internall, the outward payments are not perfect. They proceed either from the fear of punish­ment, or from hypocrisie &c. not from the love of justice.

How just then are ye, the Grandees of this time? Ye took O [...]thes, made Vowes, entred into Covenants to preserve the Honour of our late Kings Majesty; yet gaining, under that pre­tence, an opportunity to make your selves high, and mighty, most [...] ye but chered. Him, many of His Loyall Subjects also, and politickly, violently, deadly pursue the sacred Relicts of that ever glorious, and Blessed Martyr, St. CHARLES. God ye fear not, and yet, whom ye o [...]ey, you would seeme to [...]te the Devill.

I beseech you give me leave to distribute, absque [...] impartially the truth.

The whole man should goe, and cheerfully, or this submission is not right. No, not to our Enemies right.

The Christians ever thought so, or else the Church had not so increased by the bloud of the Martyrs.

Witnesse Tertullian, Magis damnati, quam absoluti gaudemus, Tertul. ad Se [...]p. c. 1. who, in the behalfe of the Christians, declared to the persecuting powers, that the whole man was so composed unto subjection, that they rejoyced more, being condemned, then absolved.

St. Cyprian knew not, Quo praconi [...] vocis exornare, with what Cypr. Epist. 9. Eloquence to set forth their couragious mindes, as he writes un­to the Martyrs. Tolerastis durissima [...] qu [...]stionem, you have en­dured a hard task, even unto Glory. Nor have ye yeeled unto torments, S [...]d vobis potiùs supplicia cesseruns, but the torments rather yeelded unto You.

And St. Augustines counsell is that we especially should August. de San: Ser. 47. imitate God, and the blessed Martyrs in humility, and love to­ward our Enemies.

The reason of this St. Chrysostome renders thus.

Nunc vita abscondita est cum Christ [...] in Deo; now our life is hid with Christ in God: Our time of Honour is not Chrys [...]in Rom. 13. Ser. 23. now.

Or, if you will, because God doth accept of this as the best. The best for us, and for him the best. For in Obedience was our Salvation perfected; and through it his glory appeared in the full.

What Christ hath done for our sake, we may not deny for his. Unto full glory then, our submission should be full. Full in all the faculties of the soule and body. The whole person enjoy­ned must performe it whole.

And so far ought this subjection to goe, as there is commission to command. Not to Civill Causes onely in the Second Table, but to Religion also in the First.

To both, that we may have a quiet Common-weale, and a conformable Church. For the Church is, in Republi [...], in, within the Common-weale. If there be perfidiousnesse in either, the hazard is common.

Nor in all causes absolutely: In all that are in analogie of the truth is our submission commanded. When this rule is broken by any Over-power, we have no autherity to obey.

Hic sanè contemne potestatem timendo potestatem: In this case August. de verb. Dom. in Mat. Ser. 6. by fearing the power of God, feare not the power of Man, saith Saint Augustine.

We see Degrees in Humane affaires. The Curator commands, and 'tis done; yet the Proconsul hath commanded the contra­ry. The power here is not aviled, a greater is observed. Nor ought the inferiour to be offended, because the superiour is pre­ferred.

So if God prescribe one thing, and the Emperour another, what think ye? Is not the Tribute paid whilst we are obsequious unto God?

Humane Ordinances have power in that our part, which per­taines to this life: Of our faith unto life eternall no power. Duliam, Tribute, Reverence, Love, &c. we give; Latri­am, August. in Rom. prop. 72. or Religious Worship wee doe not, wee may not unto them.

Be they Pagans, Hereticks, &c. and we by naturall, or volun­tary obligation, or otherwise, under them, this civill obedience is their due. To whom Christ gave the example, in that we will follow him.

Object. True, in Temporall matters; but in Ecclesiasticall, what owe we? Who know not the Truth, shall our Obedience commend their Er­rours.?

Solut. No, I say not so. Wherein their precepts may not be follow­ed, our obedience must be passive.

Daniel will goe into the Lions Den, and the three Children endure the fiery Fornace. Not that they wanted power to resist; for they were very high in place, and had great commands. Da [...]. 2. 48, 49. & 6. 2. Their conscience of obedience unto the King humbled them to such durance.

In what Records (I pray) find ye the Primitive Christians either brandishing the Sword, or venting Obloquie against Su­periours? Your practice in these times cannot be derived thence.

Justin Martyr, in an Apologie for the Christians, earnestly be­seecheth Iust. Mar. Apol. 2. the Emperour, Autoninus Pi [...]s, Lucins Caesar, and the Senate of Rome to under [...]ake their Cause, Tùm quoad vi­tam, tum quoad D [...]ctrinam, as well for Doctrine, as for Man­ners.

Athenagor [...]s in his Legation Petitions the like of M [...]reus Aurelins Antoninus, and Lucius Aurelius Commodus. Iust. Apol. pro Christ.

Tertullian held it fit, that the Rūlers of the Romane Empire Tert. in Apol. 3 [...]0. Gent. c. 1. should publickly examine, Quid sit liquidò in causa Christianor [...], what was evident, and might stand with Conscience in the Chri­stian Cause. Or else, that the Truth should be permitted, Occult [...] via ad aures pervenire, to come unto their cares in the private way of close Letters.

And the Ancient Christian Church did implore, Auxilium Adriani Imperatoris, the assistance of an Ethnike, Aarian the Emperour, against Samosate [...]u the Heretick, who would not obey the Synod of Antioch.

'Twas otherwise with us: Our King CHARLES the First, of ever blessed Memory, was the most zealous Defendour of the true Christian Faith: Our Petitions had free passage unto Him: and His Grants were larger then Ye at first could desire. Not in temporals only, but for a reformation in Ecclesiasticall also.

'Twas otherwise with us, then 'tis now; and it might be now as it was, if ye would, in a sense of this distracted Kingdome call home, and submit to Him, who every way is His Fathers ex­presse, CHARLES the Second.

I know not wherein we may complaine of them, unlesse their sincere Religion, tender Conscience, care for the Glo­ry of God, Peace of the Kingdome, Lawes of the Land, Rights of the Parliament, and Liberty of the Subject be grievous un­to us.

If any of these excellencies flie, 'tis the impetuous disobedience of the Religious Atheists chaseth them away.

Object. But suppose a Tyrant, an Apostate, &c. were over us, is there [...] remedy?

Solut. There is remedy very much, and good. Perswading, Jer. 22. 2. [Page 21] Disswading, 2 Sam. 24. 3. Reprehending, 1 King. 18. 18.

Not thus much for every one; for the Fathers of the Church, and Nobles of the Kingdome there is, 1 Sam. 24. 9.

For every one enough: meane or mighty may flie: 1 Sam. 19. 10. Yet this, and the other three may misse the aime.

For neither did Zedekiah regard Jeremiah, 2 Chron. 36. 12. Nor David, Jo [...]b, 2 Sam. 24. 4. Nor Jeroboam the Prophet, 1 King 13. 33. Nor could Ʋrijah escape Jehoiakim, Jerem. 26. 23.

Never-failing helps there be, and none debarred them. Preces & lachrymae, Prayers and Repentance are the weapons of the Church.

The Old Israelites knew no other, Exod. 3. 7, 8, 9. nor other the Prophets, Mic [...]. 7. 7. 9.

The Apostles, and Martyrs used these, as the onely preva­lent: Iust. Mar. Apol. 2. Ter [...]. Apol. 37. Aug. Psal. 124. Cyp. ad Dam. Ambros. cont. Au [...]ent. Greg. Naz. Orat. in Iul. Bern. Epist. 21. the Primitive Fathers cryed them up, and no Orthodox Christians ever held the Sword lawfully drawne against their Prince.

With Prayers and Tears we must, Aliter nec debeo, nec possu [...] resist [...]re, I may no other way resist, said St. Ambrose.

'Tis sinne in, causeth an evill raigne over us. Expurge we that by contrition, and, when our petitions are preferr'd, God will either turne such a Kings heart, or take us from him, or him from us, or indue us with such patience, that for his Glory, our Suffe­ring shall be as nothing.

I doe not utterly with the Martionits, Tertulli [...]nists, and Old Anabaptists condemne all War, or use of the Sword. The use thereof, in the hands of the New Anabaptists, and other Sectaries, against our lawfull King I doe.

Who denyed the Authority of Magistrates in matters of Religion were Donatist [...] and those, that will have the Doctrine, and Discipline of the Church determined by a Laike party, are B [...]o [...]nists.

Who can take and leave, or regard superiority no longer then inferiours scorne them, I reckon among the Helcesaits.

Who deny Marty [...]ome for the Name of God are Basilidians, N [...]stickes; and who commend Martyrdome, but will not un­dergoe it, are Heracleonits, or cold Protestants.

Who combined to maintaine them against our late most gra­cious Soveraigne, and persist still against his lawfull Successour, are with the evill one in association against God.

Nor shall I cease to be so minded toward such men, till it be manifest that God did ever prosper Rebellion, or in the end not not oriously punish Rebels.

Wherein I have been brought up, in that sound doctrine of Obedience, I, by the helpe of God, am, for the Lords sa [...]e, re­solved to die.

Blessed Saviour! I confesse that my sinnes in this in­undation of transgressions have swelled high. Yet I know that one drop of thy bloed is sufficient to purge so many worlds of sinners, as there be sinners in the world. Not de­spairing therefore of thy mercie, I pray, that where sinne doth so abound, thy grace may superabound to thy glory. Humble me more and more, and all thy people, by true re­pentance. Remit all that is past, and give us assistance to be cautious for the future. From evill, and from ever­lasting damnation, good Lord deliver us.

True Christians to the powers ordained of God acknow­ledge obedience due. Their first Service payd unto him they faile not in performance of the next. Outwardly, inwardly, their whole man is active in sincere Allegiance unto the King. If his Supremacy, or any set up by him presse commands contrary to the divine precepts, observing these they'l patiently endure the wrath of the other. Reviling, Imprisonment, losse of Goods, of life too, whatever happen, whose mindes are humble, their shoulders will beare the burden. And stoutly without wearinesse, without murmuring. They can kisse the rod, because it is Gods, to their amendment, or for the tryall of their faith; But dare not entertaine an evill thought, much lesse extend their hands against the Lords Anointed. Be he cruell as Herod, or an Apo­state like Julian, they disciplined in the Kingdome of Christ, will [Page 23] never sinke under his Crosse. Submissive they, and faithfull still: Yet who are in fittest place, Fathers of the Church, and Peeres of the Kingdome, will exhort, dehort. rebuke, reverently, judici­ously, closely. If neither doe prevaile, they, and who cannot be so bold, may escape by flying. These used produce not alwayes their desired event: Other Armes there are, Prayers and Teares, with them they conquer ever. Such be their oppositions, and onely such; because the lawfull onely. Who have gone beyond these, are in Scripture made examples of ire.

Contend then against the evill the right way with Gods blessing: not with violent hands for fear of condemnation. Who first rebelled, his reward was hell. Hell ye would not; and will any of you rebell? Who dares not come neere the Devill in the one, abhors to be like him in the other. If therefore ye have any regard of your soules, for the Lords sake submit ye to every humane ordinance.

TRACT: IV.
[...] [...] T [...] every humane ordinance.

THe Vulgar reads, Omni, and Erasmus, Cuivis human [...] trea­turae, to every humane creature. On this Translation Beza hath set prorsus absurdè, as if they had done it very absurdly. Ob­serve that note for the present, that, when you meet with it ne [...]t, you may know it the better.

The Syriack, Omnibus hominum siliis, to all the sons of men. Whereby is intimated a sweet carriage in love and humility to­ward every one, superiour, equall, and inferiour.

Beza and others, Cuivis bun [...]anae ordinationi, which we tran­slate, To every humane ordi [...]e. The words are full, and what o [...]th one holds would be seene.

Klio [...]s usually signifies a creature, Mar. 13. 19. Sometimes crea­tion, Mar. 10. 6. Sometimes an order of men, or a Nation, Mar. 16. 15. Here that Civill constitution, quares hominum conservan­tur, whereby men are preserved in the quiet, and well managing of their affaires.

Who did, [...], build up, left not Man-kind, more bell [...]ino, in confusion; but orderly, as an edifice, disposed, and set forth in beauty.

The Originall then implyes, [...], order, & politie. Digestam, & ordinatam vivendi rationem, a digested, and ordinate Government; So Calvin. Of Civil Government the disposition, so the Greeke Scholiast.

Nor is it [...], humane, quasi humanitùs exc [...]gitata, as invented, and framed by men, sed quod hominum propria, but as proper to them, is Beza's note.

Or h [...]mane, if you will, because applicativum person [...] ad autho­ritatem, the designation of the person to the ordinance is ordina­rily by some humane act.

'Tis here expressed, [...], for the Lord, that is, as Rom. 13. [...], [...]der God, fr [...]m God, and of [Page 26] God. His, and no others; primarily, formally, and immediately his.

Divine therefore in respect of the Donour induing, and Hu­mane in regard of the Subject indued.

This considered, the Hebraisme doth appeare. By the Abstract is denoted an existent in the Concrete.

As, Rom. 13. 1. Power is Man invested with Authority: So here, Humane ordinanc [...] involves Governour, Lord, King, &c. and this is cleere at hand. For the next words are. Whether it be to the King as supreme, or to them that are set up by him. He is high [...]st, all the rest are from, and under him. Not of, and by him, unlaw [...]ll all.

One word more will make the sense compleat, and reach our purpose home; and that is [...]. Subjection is unto all, good and bad, ver. 18. Et fidelibus, & incredulis, under whom we are, both to Beleevers, and Infidels, so the Glosse.

Though God hath bestowed felicity on the pious onely; yet the Temporall Kingdome he imparteth to good and evill, as him­self wils, whom nothing injustly pleaseth. To Marius, and Casar; to Augustus, and Nero; to Vespatian, and Domitian; Constan­tino Aug. de Civ. Dei, l. 5. c. 21. Christiano, & Apostatae Juliano, to Constanti [...] the Christian, and the Apostate Julian, so S. Augustine.

When either command, submission is ours. Christ, the A­postles, Martyrs, and Fathers of the Church in their lives, doctrine and deaths, are our presidents. We need not fear the service, who be so animated to the performance. But of this be­fore.

Summe up all: and who are under Cesar a Christian, or Cesar a Pagan, unto his Authority tyed they ought to bend.

They ought in all thinges, Qu [...] pietati, & religioni [...]ihil officiunt, which twhart not piety, and Religion. For what holds in analogy with Faith and Vertue, Non Casaris, sed dia [...]li Chrys. Mat. 22. v. 21. Ser. 71. est tributum, is not Cesars tribute, but the devills, said Saint Chry­sostome.

The Royall Authority is not lessened by the vitiousnesse of the Person. It incurs no blame, nor may the Subject so digni­fied be evill spoken of, Exod. 22. 18. Act. 23. 5. Not cursed, [Page 27] cert [...]inly, no, not in the thought, Eccles. 10. 20. Saint Peter 2 Epist. 2. 10. and Saint Jude 8. 9. would not endure blasphe­my against the monsters of men, Caius Caligula, Domitius N [...]re.

O wilfully blinde Zelots, who see, and not minde those Texts! Did ye not think the Scriptures foolishnesse, the Prea­chers fooles, Heaven a phansie, and Hell a scar-crow, you would re-call, what possibly might be re-called. Would you not make an Act to still their tongues, and hold their hands, whose Words, Pens, and Swords have been, and still are, so virulent against His sacred Majesty, that was, and His, that now is, by lawfull succession, our King?

God permit the scales to fall from your eyes, that this evill of Christian opprobrie may, in what it may, be suppressed, and the Regall dignity gloriously re-advanced.

Believe S. Ambrose, Non contemnendum est quasi humanum Ambros. in [...] Rom. 1. commentum, and believe the vengeance of God will manifest, that that which is so divinely descended may not be contemned, as an humane figment, by the beasts of the People, and they justi­fied in their Supreme Commons.

Of all sinnes committed immediately against God, I find none more generall, and visibly punished then this mediate of Re­bellion.

Bring [...] hith [...]r, and who will not, may be made submit. For three trangressions of Moab, and for four God will not turne to it. Because it burnt the bones of the King of Edome into lime, Am. 2. 1.

What then shall be done to England that murthered the most Saint-like King that ever was since Christ was on Earth, and calls it an Act of Justice?

Nor doth England stand charged with that alone: but with the trangressions of Damascus, Am. 1. 3. of Azzah, ver. 6. of Tyrus, ver. 9. of Edom, ver. 11. of Judah, chap. 2. 4. and of Israel also ver. 6.

Would the Lord be avenged on them, and shall he not on such a Nation as this?

Fire, Sword, Pestilence, Famine will devour, and the very earth [Page 28] swallowed up, rather then Gods Ordinance shall be ever tram­pled under foot. Numb. 16. 31. 35. Jerem. 27. 13.

Object. But yo shake hands with the Rhemists. Humane creature, say you, for that translation ye like best, is the temporall Magistra [...] elected by, and may be rejected of the People. And justifie your [...]sser­tion with Bellarmine from Deut. 17. 14, 15. where the people are said to set the King over them.

Solut. Indeed the words are, Constitues super te [...] thou shalt set ove [...] thee: but understood Synecdochically. Him, whom God hath designed, and constituted King, shalt thou obey.

And though it be said, 1 Sam. 12. 13. Behold the King whom ye have chosen: yet the election of the people is no other then their obedientiall accepting of the King. For the next clause ascribing the constitution with an Ecce to Iehovah; and the [...]y of the 9. in the first of Samuel, and the 1. of the 10. att [...]ib [...]ting the appointment, and anointing unto him, shew the whole work is the Lords.

God yeelds no more to the people, save their approving him in all subjection. Nor is their approbation requisite, ad necessita­tem, as simply necessary; It may, ad pompam, add [...] something to the solemnity, to the essentiall constitution nothing.

The providing a King is from above, 1. Sam. 16. 1. So is the making a King. 1 King. 3. 7. and the King is called Gods King, Psal. 18. 50. Yea, Kings are Gods, all of them the Children of the most High, Psal. 82. 6.

So high that no collective, no diffusive, no representative body may at pleasure depose them. Who sets up, the same, and no other casteth down, Psal. 89. 39. 44.

The miracles wrought by the Rod, or Scepter of Moses declare Kings to be, as the Heathen said, [...] of divine discent, [...], nursed by Iupiter, and, [...], holding their crownes of God onely. Nor have the Kings of England, in their curing of the Evill by the touch, been without a visible demonstration of their divine Constitution.

In briefe, Pe [...] me Reges r [...]gnant, sayes Wisdome, by me doe Kings Raigne, Prov. 8. 15. Christ by their persons; they by his power.

And Solomon had 'great reason to say so. For if the people could make a King, it had not been King Solomon, but Adonij [...] the King. Because the faces of all Israel were on him, that he should raign, 1 King. 2. 15.

Solomon there excludes all: Pope, Presbytery, States, People, Commons. None share with Wisdome in the Creation of Kings, who shared not with the Word in the Creation of things.

Irenaeus saith, Cujus jussu nascuntur homines, hujus jussu & Reges Irenae. adv. Haeres. l. 5. c. 20. constituuntur, God, who ereated Men, constituted Kings.

Tertullian affirmes the like, Iudè potestas, undè & Spiritus, Tert. in Apol. cont. Gent. c. 30 Athan. Se [...]. de beat. Virg. whence the Soul is, Soveraigoty is thence.

St. Athan [...]sius holds us to it: Christ, receiving the throne of David, Transtulit, & dedit sacris Christianorum Regibus, transfer­red, and gave it to the sacred Kings of the Christians.

So doth S. Augustine, Quia solus verus Deus, ipse dat regna urrena bonis & malu, because God is the only true God, he gives earthly Kingdomes to good, and bad. As if we might so well deny him to be the only true God, as rob him of this prerogative.

'Twas usuall for holy Bishops, writing unto Emperours, or Kings, to wish them grace, health, happinesse, In [...]o, per quem regesregnant, in him, by whom Kings Raign.

Were all the Fathers in the severall Counsels adduced, no be­lieving Christian would ever bring humane Act, or humane Vote, or humane Power to justle the sec [...]et, and sole disposing of God in the supremacy of a King.

All this while the Text is not wrested: no singular sense intro­duced. The Object remaines still humane, as executed by an humane instrument, and upon an Object humane.

God hath his due, Cesar his. The King is acknowledged, and from God the King. Humane His person, His power Divine. Whose Anointed He is, I'le hold Him sacred, as his. And if this be Treason, I shall live and die a Traitour; and so will true Chri­stians all.

Nor am I a Court-parasite herein. The [...], Popish Independents, Presbyterian, and Parochian Soveraignes shall shall never justifie me. I grant the people no more then a capa­citie, [Page 30] and desire to be Governed. Passively in submission they set up, but may create no power actively.

The Opinion of the Manichees, totally subverting the humane Ordinance of God, I utterly renounce, as diametrically opposite to the truth. Not any State can ever be wel conditioned for peace and safety, where is no Union with an actuall Government, by and in one Supreme.

So doe I the Romanists, Puritans, Bucananists, Brownists, that interpose the people betwixt God and the King. As if they were the Kings Origen, and His power lasted but ad placitum, whil [...] he pleaseth them, or they affect him.

As I keep no correspondence with those, I abhor Nich [...]laitan community, and Anabaptisticall parity. Both destructive to the Order of the Church, and State both.

And though these Humours swell high in this Kingdome, yet I am confident that who invested the King, will not suffer his po­wer to be alwayes [...], in vaine. Not thriving unto the first pro­perity, it may at last appeare to the comfort of the Loyall, and terrour of the Rebels.

I find no ground for despaire. The Spirit of God tells, that, according to the curse of Jotham, after three years were expired, a fire from Abimelech devoured Sichem, and a fire from Sichem de­voured Abimelech. Iudg. 9. So let them, who ever make head, and will persist against my Lord the King, soone perish by the Head they make, and their Head with, and by them.

Blessed S [...]viour, indue me, and every one, under this persecuti [...]n, with sufficient grace to possesse our soules in patience. Not leaving our works to be done, let us leave thy worke unto thy selfe. In the race th [...] hast set before us, uphold us running, as is prescribed, and we have that for example. Whether we live or not, to see a peaceable Kingdome here, enable us to keep thy peace initiated in us. Doe thy will on us, whatever it be; and, that we may enjoy eternall peace in thy King­dome of glory, we beseech thee to heare us good Lord.

True Christians, in obscure and equivocall phrases, observing the general truth, permit not their Expositions to swerve thee from analogy thereof. Knowing, obedience morall, and Princes, Gods derivatives, dare not straine a Text to maintaine a falling thence. [Page 31] If S. Peter call S. Pauls higher power ordained of God an humane. Ordinance, they search for a reason of the variation. Who are not of ability to reach that, will yet grant no contradiction; because one is the Spirit, that inspired both. More peircing eyes, looking far, and neer, determine it Divinely given, and humanely received. Apprehending God the Donor they conclude the Ordinance his. Yet what he so bestowes, as collated on man for the Govern­ment of men, makes his Ordinance humane. The cumulative, or communicative power of the people is usurpation: so is the reductive, and coercive. That neither of them may be inferred hence is their thesis. Nor doe they say that soveraignty is by ex­traordinary revelation, no humane act intervening, immediately from God. The designation of an individuall person by lawfull way manifested, election, succession, conquest, &c. is not denyed men. The conferring and joyning of power on, and to, the sub­ject they hold primarily from God. He the constituent, and no other. Nor this in one, and not another; in all, and every one. What S. Paul, and S. Peter speak universally, they fear not to affirme of good and bad. Whence it is that neither the infidelity, nor the tyranny of a King can force them from their allegeance. Wherein the Heathen, as Darius, Cyrus, Artaxerxes, command agreeable to the Law of God, they shall be, so we [...]l as Constan­tinus, Valentinianus, Theodosius, by them obeyed. They stand to this, and doubt not. For who will overthrow it must produce a new Bible. Persisting therein they are bold, and zealous for the blessing. Because the Apostle accurseth him, who preacheth the contrary Doctrine.

Heed this every one: who have offended, betimes amend your fault. Though vengeance comes with leaden feet, yet not without iron hands. The Lord will tear, and tear the disobedient in pieces. For the Angels sake repent, that they may rejoyce; For the Saints sake repent, that their bloud may not cry; For your Soules sake repent, that they may not live in eternall death; For the Gospels sake repent, that it may not be longer evill spoken of. If ye be of Christs Kingdome, appear as his Subjects. Submit ye to every humane Ordinance for the Lords sake.

I have discharged my Conscience for the Lords sake; if I perish, I perish for the Lords sake. [...].

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.