dutyes and to resist and oppose such as doe withstand the truth they must not be carnall and fleshly weapons of processes citations injunctions threatenings imprisonings take him pursivant a dowtie argument to come out of a preacher's mouth such as have bin used by some who have called themselveâ— Bishops but may be termed bad-ships oâ— late yeares in their ecclesiasticall tyranicall courtes and consistories but they must be mighty through God pulling downe the strong holdes of Satan r 2 Cor. 10 4. 5. casting downe imaginations and everie high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ they must not be the customes of the Church nor the lawes of the magistrate much lesse of a fewe corrupt men in lane sleeves and foursquared caps that must be their sheild and buckler but it must be by Å¿ Tit. 1 9. sound doctrine that they must both exhort the one and gainsay the other which must be produced out of that well spring of learning the holy Scripture which is given by t 2 Tim. 3 16. 17. in spiration of God and is only and suffitiently profitable for doctrine for reproofe for correction for instruction in righteousnes that the man of God may be perfect throughly furnished unto all good works For whosoever v Isa 8 20. speaketh not according to the word which is written in the law and in the testimony it is becaus there is no light in him and whatsoever he be though an Angell from heaven that shall seeke to drawe us by any other doctrine or arguments than what are learned thence we may not hold him a minister of Christ but an instrument of Satan x 2 Cor. 11 15. transformed into the likenesse of a minister of righteousnes that he may deceave the better and such an one is pronounced to be y Gal. 1 â— accursed Erasmus noteth that Ambrose an antient Annota in locum fortasse legit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writer rendereth this word Exhortare in the imparative mood and second person as if the Apostle would have Timothy exhort others viz the Church of Ephesus Howsoever we take it it still serveth to shew what meeknes and care the ministers of the gospel should use in directing the church of God in performance of her duty Meeknesse in that it must not be with terror and masterlynes but with soft and gentle admonitions and exhortations Care in that it must not be only in soft and still words but those wordes must be sound and forceable wordes which must carry with them their force of argument For it is not enough to speak unto the church but it must be to purpose with understanding using such arguments and reasons as may convince the conscience and perswade the heart as the y 1 Pet. 4 11. oracles of God to obedience and take away all doubt and scruple which may any wise hinder from the doeing of the duty or beleeving the doctrine For to lay one stone upon an other is not to build that is but to heap up stones but to fit the stone for his proper place and to fasten it in with morter that is the worke of building So they that edifie the Church must not doe it by heaping up wordes and speeches the z Prov. 10 19. multitude whereof doth darken a Iâ—b 38 2. counsill and therein iniquity can not be wanting pressing to this or that at randome as it were and confusedly but the exhortation being layd upon a good foundation some solid and sound doctrine or thesis of truth must be fitted to it's proper place and then be beaten in with the hammer or trowell of God's law semented or fastened in its place by suffitient arguments drawen from the profit and benefit which shall accrew to them in the doeing of such or such a service and the losse and damage which cometh by the neglect thereof and illustrated by examples and lively similitudes whereby the same may be the more pleasing and delightfull to the eye of the mynd And this is to speake a word to edification and exhortation The like b 1 Cor. 14 3. may be said also of comfort which is by wholsome and sound wordes and arguments drawen from the causes and ends of affliction the grace and mercy of God and the comfortable promises thereof which he hath made unto us in his word to incourage those that are in affliction and calamity to lift up their heades and to have chearfull Spirits waiting patiently upon the Lord who shall give a good issue to all their adversities Whereof we have an exact president commended to us by the Apostle Heb. 12. vers 1. c. vers 5. vers 12. to the end Wherfore our newe English translation and the old latine render this same word in c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5 11. Comfort your selves togither which our old translation in English and the newer translations in latine expresse thus Exhort one an other Which if we approve of both may give us to learne that true comforting is by sound and godly exhortations which must be framed as before We may further observe in the manner of the Apostle's laying downe this exhortation the season time or order of performing these dutyes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first of all or before all thinges Some will have the genitive case of all to be referred to supplications prayers c as if the Apostle did require the prayers of all the church to be made Which I take rather to be a niceity in the interpretation an humor which many men are troubled with who would faine vent some conceits which others dream not of than to have any appearance from the text seing the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be made cometh betwene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplications whereas if the genitive case had agreed with supplications c it should have bin set either imediatly before or after it and the other Yet notwithstanding this wrested interpretatioÌ„ be not approved of I take the Apostles meaning to be that all the church should performe those dutyes as hath bin declared in the generall scope Others will have these wordes first of all to be understood according to Christ's precept first seeke the Kingdome of heaven c. Math. 6 33 not so much to respect the order of time as the dignity of the thing to be performed Which understanding either of the wordes of Christ or of the Apostle I can not take to be the most currant or strictest though in some sort I should grant that God doth not so much esteem the first performance of a thing in respect of the outward order or circumstance of time as that it should have the first and principall seat in our affections and desires of our hearts yet I can not withall but mynd that what the heart
of the gospell and not to this day called home again though they may say with the prophet Daniel that before God innocency was found in them and before the King they had done no hurt Dan. 6 22. wherfore the Lord hath preserved them unto this day and provided for them an hiding place from the stormie wynds and tempests of his wrath which are fallen upon our English Region And who can tell but this may be a scourge upon them for their banishing and cruell persecuting of the Saints whose cause the Lord doth to this day justifie by his gratious administrations toward them and whose righteousnes he shall bring forth Psal 37 6. 9. 39. 40. as the light and their judgment as the noone day for evill doers shal be cut off but those that wait upon the Lord they shall inherite the Earth For the salvation of the righteous is of the Lord he is their strength in time of trouble and the Lord shall helpe them and deliver them he shall deliver them from the wicked and save them becaus they trust in him In this treatise thou mayest plainly perceave if thou be not prejudiced by partiallity or worldly mindednesse how unjustly the people of that profession espetially those that sojourne at Amsterdam are charged of being disturbers of the Commonweale and enemyes to Kingly powers on earth whiles they approve such doctrine to be taught amongst them as hath bin alwayes their profession from their first separation from the Church of England as may be seen by their Apologie or defence published against the groundlesse imputations of the Oxford-doctors in the yeare 1604. and dedicated to K. Iames of famous memory By which Apologie thou maist perceive for whom it is that I make this defence not for all that are called Brownists for I must confesse with the * Ansvv to the K. decla concering his victory Oct. 3. 1642. honourable court of Parliament of England that there are many now a dayes that goe under the name of Brownists that come farre short of the principles which those which heretofore have only had that name cast upon them doe hold such as are Semi-seperatists as they are termed who can hold one foot in the Church of God and the other in the Synagogue of Satan partake of the Lords table and the table of divels and many forward professors whom I leave to stand or fall to their owne master knowing that God is also able to make them stand Rom. 14 4. but only for a small company of poore despised Christians who are constrayned to dwell in a strange Country a Rev. 1 9. for the word of God and for the testimony of Jesus Christ But blessed be the great God of heaven and earth the father of mercies the God of all consolation who alwaies causeth them to b 2 Cor. 2 14. tryumph in Christ and hath c 2 Cor. 1 4. comforted them in all their tribulaâ—ion and made them able to comfort others that have bin iâ— trouble by the comfort wherewith they themselves are comforted of God For the substance of the treatise â— hope thou shalt find it agreable te the a 1 Pet. 4 11. word of God for I desire to utteâ— nothing in publike but what the scripture hath first spoken or endited to me by which b Rev. 2 29. the Spirit speaketh unto the churches But beautifull oâ— loftie stile to please humane phantasies thou mayst not expect from onâ— that is no scholler in humane sciences and studyeth for no greater learning than to speak the truth in plain English nor such sobriety and gravity as dotâ— befit so weighty a subjeâ—t from one thâ— is so tender in age and hath bin buâ— foure yeares in the schoole of Christ and is full of like c Acts. 14 15. passions and humane infirmities as other men are Wherâ—fore if any thing be let fall through mâ— unadvisednesse herein not beseeminâ— the gospell of Christ and the ministery of the same I know those that feare God will not rejoyce in it and the wise will lovingly reprove me for it and I by God's grace shal be ready to acknowledge it and an other time to amend it if I can I have bin moved to the publishing hereof by the divers speeches and declarations which have bin given out on all handes in these troublesome times wherein those that feare God and seperate from sin as much as in them is have bin inveighed against as a companie of scismaticall and troublesome spirits to the State Yea writings have bin published in the name of the King 's most excellent maiesty whom we ought all under God to reverence as the father of our Country and God's vicegerent in his dominions wherein have bin great imputations of evill against such under the name of Brownists as if they and Anabaptists with the assistance of K. Declar. against the Parl. assessing dat Dec. 8. 1642. Pag. 5. vitious and deboished persons of desperate fortunes take upon them to breake up rifle houses as publike avowed ministers of a new invented authority c. and afterwards it is said whilst Scismaticall illiterate and scandalous preachers fill their pulpits churches with blasphemy irreverence and treason and incite their auditors to nothing but murder and rebellion c. And again pag. 7. These are the men who joyning with the Anabaptists and Brownists of London first changed the governement and discipline of that City would undoe the Kingdome c. And some thing I have read in some former writings striking at the godly people at Amsterdam also as if they were the originall of these stirs and tumults when as it is nothing els but for the sins of the land that God's hand is stretched out against them Wherfore it is imputed as a blame to the Parliament and city of London that they maintaine countenance Brownists c. See declar of vict Oct. 3. 1642. and his Majesties answere to the Cities petition for peace read in a Common hall c. Now the law hath required me not to revile or d Exod. 22â— 28. Acts. 23 5. curse the ruler of my people neither can I easily be brought to think that these expressions proceeded originally out of his princely heart which if yet they did farre be it from me to censure him for them in my e Eccl. 10 â— 20. thoughts I have also heard and understood and the current of writings maketh me somewhat to credit it that it is a common practise of their parsons and vicars in their pulpits that they may curry favour with the bad counsillers about the King to inveigh against Brownists and Seperatists as the only seditious and rebellious persons of the Kingdome But by the following treatise thou majest plainly perceave gentle reader that whosoever are guilty of those faults yet that poore Congregation for whom I plead who have their habitation in a farre Country are free and innocent of the
last point which I shal be able at this time to handle as the end wherfore Christians are bound to pray for those in authority or the good fruit which we may by God's blessing reape if we be not sparing in sowing the powerfull seed of our prayers for them In which clause as there is plainly set downe a suffitient argument to enduce us to pray for Kings c So there seemeth to be included what is the duty of magistrates in the common wealth or where to God hath ordained them and what he requireth of them viz to see to the maintainance of 1 peace and quietnes 2. godlines and 3ly honestie Peace is the profit and increase of the Duty of princes common wealth whereas warre is the overthrow and ruine of it as may be seen in great kingdomes and Countries which have bin utterly wasted and depopulated by having the seat of warre within their borders So that there is great reason that those in supream authority should have a care to preserve peace for in so doeing they preserve their owne and the Country's riches and safety Happie therfore and renowned among men is that King or supreame magistrate who beareth not only in his Chrest but also in his breast this divine Mottoe Blessed are Math. 5 9. the peacemakers but sad thoughts can not but be of those princes who like unnaturall and hard hearted parents shall not only with dry cheeks behold their children their subjects sheathing their swords in each others bowels but also countenance and defend the ringleaders and abettors of such bloodie enterprizes Surely such if such there be are farre from being sons of peace Should not the shedding of their owne blood touch them and make them withdraw their hand yea doubtles otherwise they bewray themselves to be unfit to governe for he that ruleth over men must be just 2 Sam. 23 3. but how farr such demeanour is from Justice a tender capacitie may soone determine Civile peace is also the tranquillity of the Churches of the Saints who in the dayes of rest and quiet doe flourish as a green baytree in the garden of God spread abroad over nations and kingdomes but in the daies of trouble and persecution is driven into the wildernes to hide herself from the rage of the wicked where yet the Lord nourisheth her maketh her to yeild her savour like the Camemal which the more it is troden upon and depressed the sweeter smell it sendeth forth In the daies of peace and quietnes the people of God sit under their vines and figtrees eating and drinking and making melodie in their hearts unto God flocking like doves to their windowes like Eagles to the carkase in multitudes to the celebration of God's ordinances Whereas the times of trouble and persecution make them to sit downe in mourning and hang by their harpes as not able to * Psal 137. sing the song of Sion but remembring the Lord a farre off as one that turneth his back upon them which maketh them to sigh and groan and to cloth themselves in sackcloth and to have ashes for their meat and mingle their wine with weeping Their meetings togither then if at all are in feare and sorrowe stil looking for their enemy to come upon them to make a prey of their lives Let then every true Christian-like heart never cease praying for Kings and those in authority that under them we may live a peaceable and quiet life Godlinesse is the pillar of the common wealth for where that is cherished upheld and maintayned by the higher powers that kingdom is doubtlesse stable and firme and so shall continue For there is neither treacherie or rebellion at home or open invasion from abroad that shall anie way distract that prince who maketh the Lord his hope and serveth him continually nor hurt that people that walke in his feare Wherfore it is a principall thing which God requireth in princes that they be men c Exod. 18 21. 22. fearing God and the sweet singer of Israel saith that they must d 2 Sam. 23 3. rule in the feare of God I can not here omit something that I have lately read written by one * Iosua de la Cave of our times in an Epistle to the states of Holland and West-Frisia to this effect e Vbi religio est locum habent bonae leges ac bona disciplina ex quibus fortunati felicesque eventus in expeditionibus praecipuâ— bellicis nascuntur sieut â— contra etiam sublata religione corruere rempublicam oportet quoniaâ— sublata Dei timore sequitur impietas ruins Imperiorum where religion is good lawes and good discipline have place by which come prosperous and happie events espetially in warlike expeditions as on the contrary religion being taken away the common wealth must faile becaus when the feare of God is taken away ungodlines followeth and the ruine of Empires And againe * Duo fundamenta tâ— tius bonae societatis sunt religio Iustitia ubi câ—ptum ab illis declinari pro modulo minuitur felicitas Reipublicae subditos rebellare in se sentit ordinario Iure qui Deo rebellis est Religion and Justice are the two only props of a good society when once men begin to declyne from them the happines also of the common wealth doth diminish he ordinarily feeleth the rebellion of his subjects against him that is himself a rebell against God And afterwards ‡ Cum pura manet religio tum bene ordinata stat politia a Deo conservata incolumis when Religion remayneth pure then the civile state is well ordered is kept in safety by God Now princes may be said to maintaine godlines first by abolishing and rooting out of their kingdome as much as in them is all false wayes invented and feigned religions all Idols and superstitious vanities But if they be on the other hand seekers to root out godlines and the feare of God from among them by persecuting the Saints forbiding preaching suffering Idol-service tollerating the blaspheming of the name of God and breach of his sabaths they shall never be able to hold up their heads when the King of Kings shall call them to an accompt Secondly by upholding and maintayning the true Christian religion defending the Churches of Christ from the abusing hands and tongues of wicked persecutors But if they themselves be persecutors of the godly restrayning them of their liberty of publike service of God inflicting fines amercements imprisonments and other corporall punishments upon men that make conscience of the way of Gods service the true religion what will they say when God shall visite their iniquity with a rod their sin with scourges This is the principall charge and duty of princes if they did but know their duty namely to further the honour of God and his worship and service First becaus it is from him they have their office charge
us from all iniquitie and purifie unto himself a peculiar people zealous of good workes A word or two more and then I conclude Vse Is it so that magistrates have such a charge and duty layd upon them as hath bin before intimated it followeth then that they have power and authority given them of God for the discharge hereof if the Lord give them grace and wisdome to mynd understand practise what is their duty in that way and after that manner which he in his word hath required and then it may serve to teach us to be obedient to them in the Lord to honour and reverence them in the administration of their office and to give God thankes for them when he doth put into their hearts to further and promote peace godlines and honesty in their realmes Rom. 13 1. 2. 3. Tit. 3 1. 1 Pet. 2 13. 14. 15. And it may serve for condemnation of the man of sin who doth trample the dignity of Kinges under his feet and doth yeild no subjection to them but exalteth himself l 2 Thes 2 4. above all that is called God It also reproveth the error of those false prophets who teach say that subjection came in with sin and Christ Object having taken away sin he hath also taken away subjection and they are called unto liberty therfore must not be the servants of men c concluding thence an exemption from the power of the civile magistrate Wherein they doe abuse the word Ansvv of God in making no difference between that civile subjection which is for the maintainance of the order and peace of States and Countries and slavish subjection a punishment for sin For a Christian doth not obey the magistrate for feare and through terrour as doe the wicked who are still in their sins for whose sake m 1 Tim. 1 9. 10. both the law and civile magistracie is appointed as a curbe and bridle to restraine their wicked and ravenous desires who els would readily breake foorth to commit rapine murder incest and all manner of filthinesse without shame and remorse even openly and with high hand against God but for conscience sake towards God who hath commaunded every n Rom. 13 1 soul to be subject to the higher powers for there is no power but of God and the powers that be are ordayned of God As for our redemption by Christ it is true we are redeemed by him from the service of sin and set free to serve him in o Luk. 1 74. 75. righteousnes and holynes all the dayes of our life And therfore we hold that so long as the magistrate doth command that which is agreable to righteousnes and true holynes so long we are bound to obey actively and this commandement is not grievous unto us becaus it is that which God commandeth but when he commandeth otherwise then we may must answere as the Apostles did in the like case p Acts. 4 19. it is better to obey God than man in such cases we are bound patiētly to suffer any punishment or persecution at their handes willingly submitting our selves unto death it self rather than to displease our heavenlie father And so lōg as we thus behave our selves we shall neither bring our selves in bondage to sin for to whomsoever a man yeildeth himself servant to obey his servant he is whom he obeyeth or incurre the punishment of sin But they whosoever they be that under pretence and the cloake of Christian liberty and religion doe teach any doctrine that leadeth to rebellion against anie minister of God in the lawfull discharge of his duty they are so farre from standing fast in the q Gal. 5 1. libertie wherewith Christ hath made them free that they intangle themselves againe with the yoake of bondage and while they r 2 Pot. 2 19. promise men libertie they themselves are the servants of corruption for of whomsoever a man is overcome of the same is he brought in bondage And whiles they break the ſ Mat. 5 19. least of the words of Christ and teach men so it is to be feared that they are the least in the Kingdome of heaven And it is a thing taught us by that great Doctor of the Church and therfore must be receaved and obeyed as truth viz that we in giving unto Caesar no more than what belongeth to him can not rob God of any thing of his for these two must stand togither t Math. 22 21. Give unto Caesar the things that are Caesars and unto God the thinges that are Gods What God hath joyned togither let no man put a sunder But Object they will Object yet further that beleevers are in the kingdome of heaven here in this life and therfore to be in obedience to none but to Christ their King which is not farre discrepant from that which some have affirmed of late that becaus Christ's kingdome is not from hence or of this world and that to Christians there is but one God therfore no subjection or superioritie to be given to the prince in Ecclesiasticall causes i. e as themselves have interpreted the dutyes required in the first table of the lawe Wherein they erre greatly not knowing the scripture nor the order wherein God hath set mankind here on earth both for the upholding of his Spirituall and civile estate neither understanding well what they speake or whereof they affirme in that they perceave not that there are two kinds of goverment in this world a thing so plaine as nothing is plainer The one Spirituall of Christ in his Church in which respect all are to be in a like subjection unto Christ both prince and people noble men and them of lowe degree and to be governed by such officers and lawes as the Lord Jesus hath for that end instituted and in this estate the prince and people are brethren and of like liberty authoritie neither maie they be masters of one an others faith but fellow helpers of each others joy The other is civile or worldly in the common wealth which governement is also of God and ought to be administered according to his lawe being the perfect rule of righteousnes according to which all humane lawes ought to be made or els Judgment and justice can not be rightly executed In which estate we are to be considered in severall degrees and conditions as namely one is a prince or King the rest are the subjects and people some are magistrates others are those under their goverment one is a father an other a child one a master an other a servant and according to these relations the inferiour is to be in subjection to the Superiour in the Lord. To denie the power of the magistrate in the common wealth were to inforce a denyall of the power of masters and fathers in their familyes seing one and 5 Com. the same commandement of the lawe requireth subjection to the one as well as the other and
Next to this as a second means for the suppressing of popery I vvould subjoyn the casting out from among us all appearance of popery every thing that looks like Rome every thing of vvhich the papists may say This you borrovved from us c. I condemne not every thing receaved from Rome as simply evill but certainly as long as the papists see any such things among us in our publike vvorsbip they vvill but scorn us and our religion as imperfect and unable to furnish us in the service of our God vvithout being beholding to them If ye knovv these things happy are ye if ye doe them Iohn 13 17. in all parts of the kingdome to demolish all Idolatrous reliques and superstitious monuments as they have already most worthily begun with that great Image of many faces in Cheapside to punish open Idolatrie blasphemie swearing cursing Sabbath-breaking and all such as are lawlesse disobedient traytors ungodly sinners unholy prophane murderers of fathers murderers of mothers manslayers whoremongers defylers of themselves with mankind men stealers lyers periured persons c. 1 Tim. 1 9. 10. but to uphold and maintaine those that walke godly righteously and Tit. 2 12. soberlie among them though it should not be just in that way and manner of publike worship which the Parliament shall set up For I can not but hold well of that which that faithfull and able minister of the gospel Mr. Henry Aynsworth hath long since written Counterpoy Pag. 232. concerning the Parliament of England saying Howsoever all subjects are and ought to submit to the good civill lawes there inacted and obedience may be inforced by the sword Rom. 13. if any resist yet in cases of conscience every man must live by his owne faith Hab. 2 4. Nen must gladly receave the word Act. 2 41. out of which all religion must be gathered all Kings and Kingdomes submitting unto the lawes and ordinances in Christs testament Psal 2 10. 11. 12. if they would have blessing and salvation by him With which agreeth well that excellent note of an antient writer and there are many that reverence antiquity in matter of religion and indeed it is the old way in walking wherein we find rest who teacheth us that Bern in Cant. fides suadenda est non imperanda For the Apostle plainly declareth that none can Rom. 10 14. 15. 17. call upon him in whom they have not beleeved neither can they believe in him of whom they have not heard and heare they can not without a preacher and none can preach except he be sent of God and furnished for that service So that faith cometh by hearing and hearing by the word of God not by the commandements or traditions of men which are of no such power to perswade the conscience as the word of God is And if the heart conscience be not perswaded in feare of God to yeild obedience what will come of it but an inforced hypocrisie a drawing neare to God with the lip when the heart is farre from him which is a service abominable in his sight and wherein there can be no true inward comfort and assurance which is the life and marrow of religion and that which begetteth true loyaltie to the higher powers For surely it is a true saying that was once spoken unto this present Parliament in a publike sermon by one of their owne ministers Junij 20. 1641. viz That there are a great many ministers that are not resolved what to doe c. they will wait for what the Parliament will doe you may set up what religion you please they will be of your religion still So also may be said of others they wil be of what religion the king is of so long as he hath any power to support them and any boones or offices to give them Yea some think it high presumption to be of any other mynd that way than the king or Parliament is of If this be not a serving God after the will of man I know not what is Let us not therefore Rom. 14 13. judge one an other any more but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way but let every man be fully perswaded in his mynd Vers 5 23. and doe no thing without faith in this kind for whatsoever is not of faith is sin and Heb. 11 6. without faith it is impossible to please God Now Ephes 2 8. faith is the gift of God wrought in the heart by his holy Spirit useing thereto as the outward meanes thereof the ministery of the word of reconciliation and be sure of this that so soone as the heart is truly moved by the work of the Spirit there cannot but be a most free and readie joyning to the Lord in faithfull submission to his will for saith the Spouse Draw me Cant. 1 4. and we will run after thee and the prophet David I will run the way Psal 119 32. of thy commandements when thou shalt inlarge myne heart And untill the heart of the people be moved all that the kings and parliaments of the earth can doe by their outward force and power shall not prevaile to establish the service of God in its due and right order yea though they should be as godly and zealous as Iehoshaphat the King of Judah of whom the scripture noteth that he walked in the way of Asa his father and departed not from it doeing that which was right in the sight of the Lord 2 Cron 20 32. 33. Howbeit the high places were not taken away for as yet the people had not prepared their hearts unto the God of their fathers And if such a zealous and powerfull prince as K. Jehoshaphat could not prevaile in the reformation of externall and visible abuses in religious worship and that becaus the peoples hearts were not prepared c Much lesse shall anie earthly prince or potentate be able by his worldly power to make this people to Ioh. 4 23. worship the father in Spirit and truth and such he seeketh to worship him The reason is becaus the kingdom of Christ is not of this world neither can be planted or established by worldly power for so long as the vaile 2 Cor. 3 13. is over mens hearts they can not looke to the end of that which is abolished but when the Lord shall mollifie their hard and stony hearts and give unto them hearts of flesh when he shall enlighten their myndes and open their understandings and so turne them from Idols to serve the living and true God then the vaile shall be taken away Now the Lord is 2 Cor. 3 16. 17. that spirit and where the Spirit of the Lord is there is liberty to wit from the bondage of sin to serve God in righteousnes and holynes all the days of their life Gal. 5 1. Rom. 6 22. 7. 6. Luc. 1 74. 75. Wherefore that was a good decree of King Cyrus who being appointed to