Essay and Character of a true Subject see his Disposition his Affection his heart taken out of him and laid before thee mans languages one to another are no certaine discoveries of their minde but their prayers which they dare not counterfeite when they goe to their God and Father who is the searcher and trier of the heart and reines Nay they not onely sometimes pray for the Magistrate but they make it their businesse this is a chiefe thing that in the first of all things they must place even the happy Government of the Magistrate and that they might enjoy a true Subjects life as God hath committed them to thy hands so they commit thee and thy Government into Gods hand what thou labourest for they truly pray for that the Lord would enable thee with such Graces and Gifts to guide thee by his Spirit and so guide himself too that thou mayest rule and govern in Peace Holinesse and Honesty see here his heart running in unto thee his affections making hast to meete his endeavours striving to answer the summe of a good Magistrates desire and to delight him in his own happinesse If thou beest a Magistrate and affected with men of other tempers thou art no lover of thy selfe or the Common-wealth if thou seest men otherwise disposed be assured that they are not true Subjects according to Gospell interpretation or if any of Gods people faile herein blame not the truth and the way they professe they have been instructed in other Principles better Rules are laid before them to walke by Then the Magistrate ought not to account him as the onely faithfull Subject that is a solicitous informer fills his eares with groundlesse complaints that straines sqeezes and forces the actions of men to speaks in such a Dialect that as he hates them that are good so he would set at difference the Magistrate and them that are good sure it is how charitably soever such as are in Authority and judge of them and howsoever they may use them as profitable to themselves unlesse in apparent cases of necessity peace it selfe being concerned in it yet they are according to the first qualification of the Apostle the worst Subjects a Magistrate can have bringing much dishonour on him that hearkens to them For as the Prophet discribes them Isa 29.20 21. They watch for iniquity that make a man offend c. These men cannot live but in the flame of revenge and the fire of envy they delight in the disquietation and ruine of others and therefore labour by suggested lies and wire-drawn Truths to perplex the minde to wrack and torture the Name and Estate of the true Subject that truly desires to lead a peaceable and quiet life yet questionlesse the eminency of their affection and the exactnesse of their subjection appeares onely in this Againe this informes that a wicked person cannot be a true Subject the contentious man being an enemie to Peace disquiets the innocent Members of Jesus Christ so the ungodly man is inwardly an hater of the happinesse of the godly and would be ready to entertaine and violently to prosecute motives that might beget the disquietnesse of the Righteous and if he should follow the Principles of his owne heart he can neither rule as a good Magistrate nor obey as a good Subject how can he pray for the Magistrate that never prayed for himselfe his prayers as well as his person bring an abomination The prayers of the Righteous availe much In truth the wicked man is subject to none but the Divell and his owne vile affections neither can he be while an evill Spirit rules in him as in all Children of disobedience He onely loves a Magistrate like himself and delights to make him like himselfe Hos 7.5 6 7. In the day of our King c. delights to see him live like himselfe Rom. 1. ult But heare how they will sound forth the commendations of a Minister of Justice that will countenance or connive at their wickednesse and it s easily knowne in a County what a Magistrate is by the persons that weare his Livery and the Herauld of his Name for such as the Subjects are such is the Magistrate by whom they live especially he is such in his Admirers and Agents We reade that this Title is given to the Magistrate who is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populi the Shepheard of his people but sure it is the ungodly persons are the scab of his Flock and a curse of his Goverment the ungodly person is the Tinder the Contentious person is the Fire while these two receive countenance from the Magistrate the best of the Subjects shall enjoy little peace 2. This may serve to guide the eye and direct the heart of a good Magistrate where he ought to place it it may teach him what value and esteeme he ought to place on the righteous man considering what fruits he properly beares so long as watered by the Doctrine of the Apostles viz. Peace Godlinesse Honestie If thou beest a gracious Ruler and desirest so to governe the people thou wilt delight in and receive to thy selfe such as meet thee in the ends of thy Government Cornelius was a good man and loved men like himselfe as good though not as great as himselfe such shall be neerest his person and things of trust committed to them Act. 10.7 8. He called two of his household servants and a devour c. In those dayes it was a dangerous thing to be a Patron of the Apostles or any Ministers of Christ if it had beene knowne but to their Heathenish Emperour or any of their Deputies he had lost his place of Command if not his Life yet with this businesse he had such good servants of such fidelitie he durst intrust them Therefore saith the wisest of Magistrates Prov. 16.13 Righteous lips c. such is the nature of him and then he directly moves towards the divine ends of his Office Rom. 13.3 for Rulers are not c. Mark the resolves and practises of that good and upright King Psal 101.2 I will behave my selfe wisely in a perfect way What is that way See one step he struck therein vers 6. Mine eyes shall be upon c They ought to have a good man in high esteeme for his workes sake and above all for the inward frame of himselfe which is compounded of Peace Holinesse and Righteousnesse You may behold him keeping just Lawes before they be and helping the Ruler to that Peace and Righteousnesse in his way that a Ruler cannot helpe himselfe unto by reason of the defect of his Law a true Christian makes it his businesse privately and publiquely to pray and act for this No sooner are good Lawes made but he rejoyces in them lives more securely from evill men but no more securely in himselfe having the same standing Law in his Conscience nay being a living Law to himselfe King James used to say of a good Justice that he
Nam hoc officium non possunt praestare principes nisi a Deo donari c. Zanch. t. 8. de mag pag. 554. Though they are ordained of God for these ends yet they cannot accomplish these ends for us unlesse the Lord concur with them in the administration of their power as he did in their ordination Wee may conclude this with that observation of learned Mr Weemes vol. 2. lib. 2. cap. 13. pag. 73 ad finem The Iewes say Esto orans pro salute Regni nam si non esset Authoritas publica vir proximum suum deglutiret ut pisces majores minores pray for those that are in Authority for if there were no Authority to restrain oppressors then the wicked would devour the man that is more righteous than themselvs even as the great fish devour the smaller Mee thinks our own necessity should lead us unto this duty when we see Magistrats contriveing their Councels to our wants wee having so many evill persons abounding amongst us Aquin. 12. qu. 95. art 1. ex Isod Factae sunt Leges ut earum metu humana coerceretur audacia tutaque sit inter improbos innocentia If the Laws were for no more than these ends that the impudence of impious persons might bee corrected and the innocent might lie down in safety they were sufficient to induce us to this duty and so farre as wee doe enjoy these let us be thankfull for them for without them we should not know what was our own They therefore saith Paraeus Aphoris 3. praedict seem to bee more necessary than our daily bread the aire we breathe in the Sun we walk by c. for even these wee could not comfortably enjoy without them 2 The prime and highest End is the glory of God Ames cas cons lib. 5. cap. 25. pag. 313. Debetur autem hoc officium non tantùm quia subditorum bonum in ipsorum bono c. wee owe not only this duty to Magistrates because our good is included in their good but because a singular price of glory and honor comes to God out of the right administration of their power When a Magistrate is converted there is not only rejoyceing for him as a common sinner and single being saved himselfe but as one that adds glory to the Church strengthens and comforts many that do beleeve and may bring in many more to the acknowledgment of the same truth If the Lord had not cut off that cursed Iulian into what dangerous mischiefes had hee hurled the Church of God One Emperor only puls down the places of publique Meetings that so solemnly diligently and preparedly they should not instruct one another another takes away their publique Schools that so their children might not receive humane Learning and the principles of Religion another takes away the means the outward support of all their helps to Religion and Learning knowing that with it all will in time perish Quis enim virtutem amplectitur ipsam Praemia si tollas saith the Poet. Such was their subtile actings with the Church of God in the primitive times to draw a darknesse over the truth to destroy their souls and if that will not prevayl then they destroy their persons and what evill such a cruell Lion as Nero may do in a little flock of Christ in a short time any may cast up But when that unparaleld Constantine arises what a splendent glory breaks forth over all the Churches of God! what pleasant beauty setles on the countenances of the godly what prayses are sung to God for him how much is the name of Christ advanced by him Christus in Consistorio Christ now sits in the Consistory Christ pronounceeh judgment on the Throne Christ ruling Christ preaching And in his time not the most infernall mouth durst open against the name of Christ Art thou a Chrstian and wilt not pray for this glory which in all places and ages is usually ecclipsed or enlarged by the Magistrate Thy prayers may conferre to the reducing of an erring Magistrate as well as an erring brother and if this bee of consequence much more is that the Apostle makes it possible that wee might put it into act Iam. 5. ult Let him know that hee which converteth any sinner from c. but let him know that he that converts a Magistrate by prayer or any other way does much more And suppose thou hast not been idle and unacquainted in these meanes thou hast prayed from time to time and thy prayers return not with these full and pleasant fruits thy prayers go out laden with the best and choicest of thy desires but they return empty yet the continuance in this duty may abate the dishonor of God If upon this thy Magistrate become not so good as thou desirest yet he may not be so bad as thou fearest this may stop blasphemous mouthes check the malignant and impetuous slanderer nay hereafter when thou art dead the memorial of thy conversation may work upon and bee as Balm unto thy Hearse and be a friend to the surviving Christians Marler in 1. Tim. 2. v. 3. Cedit in gloriam Religionis Christianae imò Domini Dei nostri si pacificè mansuetè ac sedulò Dominis obsequamur subjecti omnibus in timore Dei c. this will redownd to the glory of our Christian Profession and of our God if meekly and peaceably we endevour to obey our Rulers for being subject to them we shew by our works that the Lawes of our good God are written in our hearts and what those Lawes are when from us they shall glorify God that if it please him to visit them with his gracious mercy enduing them with religious and pious hearts they shall serve and worship this God with us however in the mean while Orationibus nostris commendati let them bee presented unto God in our prayers for this end or if it please the Lord to visit them in anger and with his rod this may sadly reflect upon their spirits as one cause of their punishment I have hated them that have loved me cursed them that blessed me oppressed them that prayed for me laughed and mocked at them that mourned and fasted for me I have required them evill for good I have despised their good and therefore it is just that this evil should come upon me an heart thus truely smitten will presently send forth cryes Ob let them pray for me still Oh that I might live to pray with them to return those blessings I have taken from them and to pay that to them in part which I owe for their prayers my bloud is too little to shed for them to protect them that shed such tears for my heavenly protection And if with these wishes and thoughts they should breath out their lives it would be honour to God and should be sufficient comfort to thee though they should not live to remunerate thee 1 Pet. 2.12 Having your conversation honest and thus pious likewise among
hath an husdand is bound by the Law to her husband so long as he liveth but if the husband be dead she is loosed from the law bond of her husband This is the nearest relation that can be in which there is a certain oneness and if on these terms the relations all the obligations are dissolvable then much more in relations more remote Again Secondly there is a change in man himself God is immutable he cannot he wil not disoblige any man from promises made to the stricter observance of his wil but man may if he that made the covenant or promise dissolve it it is dissolved I mean him to whom it was made and by whose power it was made the reason is good he sees no necessity of such an obligation to him and it being for his sake his safety honor c. and a but then to the obliged the one party may part with his own right to ease another Iuramentum promâ—ssorum quo aliquid promittitur homini tantum in ejus gratiam desinit obligare si ille cut factum est promissum vel remittat vel tâ—llat fundamentum illud quo nitebatur Ames Med. l. 2. c. 10. The stance of an Oath must be just and possible it is a sin to promise what is not good to be done or being promised cannot be done To promise any thing contrary to the minde of God is absolutely sinful from that God does immediatly disengage thee to promise that thou canst not do is by consequence a sin because thou dost it not Somtimes God disobliges us from the performance of our Promises when he blocks up our waies by his providence and will not let us perform them The Lord hath clearly appeared herein to us in his visions of providence wherein he hath not walked obscurely under second causes but above them and made his own armbare before us all and he himself stood in the way against the political ends of the Covenant litterally expressed in it though providences be not an assur'd justification of precedent actions yet the sucession of them that in a more then ordinarie way have a prophetical Declaration in them and in-minde us of the will of God de futuro that he will establish such a goverument whom he much owns and will make us that labors in it to understand that of Nebucadnezar Dan. 4.32 that the most c. To close this the main ends of the Covenant binds us more strongly to the performance of that which without a covenant we are bound to perform and to clear us before men c. and I hope I have great assurance as much as man can have in man hat the main principal ends thereof this present power wil bring hoâ—e unto us CHAP. XI THis truth that is the Duty of a Christian subject to pray for the Magistrate for that government under which he lives may have its application 1. To the subject whom it Corrects Directs Informs 1. It corrects the erroneous whereof the chiefe is Vid. Willer 7. gen cont in Synop. l. 1. p. 36 Ger. de Magist Poâ—â—t p. 164 c Iewel c. 1. The Jesuited Papist that would have a supream power in the Pope the universal Vicar of Christ over the whole world to depose and enthron what Magistrats he pleases to set up a Phocas c. as also to change government at his pleasure to cause the subject to withdraw his due obedience from the Magistrate instead of praying for him Excommunicates Curses him with Bel Book and Candle He likewise assumes to himself the power of Dijudication in all causes denying that any Clerk or Person in Orders shall appeal unto any Magistrate but his Ordinary As the Apostle excepts none from Magistrates so no subject from his duty pray for all men c. let Timothy c. all the Church at Ephesus Bern. ad Henr. Epist Minister people pray for him Siâ—omnis anima vestra quis vos excepit ab unive sitare si quos tentant excipere tentat decipere saith a Father if every soule must be subject to the higher powers then yours also who hath excepted you from this universality he that would except you would seduce you 2. The giddy Anabaptist that would have a parity amongst all Christians fellow creatures fellow Christians and fellows in all things and because free by Christ in their souls therefore free from all humane obedience What have I to do with civil Powers and Magistrates c saith he nay he would not have a civil Magistrate in a Christian Common wealth Alas man what wouldst thou do how wouldst thou defend thy self and gain redress for injuries acted by evill men The very unreasonable creature might argue thee out of this opinion but thou saist that thou wouldst have all men to live by that law which is in them alas what is the Law of the thief the Murtherer the dishonest person the man whose heart is hardened and conscience seared up and will there be no such in the best Common wealth But thou wouldst not have a Christian by any means take upon him the Office of a Magistrate There is more need of them then any Vid. Aquin. 22. q. 104. Art 6. Rutterford Woll Gor c. because there is not such able men and good Christians in that office it is that justice is refused judgeing mens causes by their persons and not their persons by their causes The Apostle checks the Christian Corinthians for this 1 Cor. 6. 1. Dare any c. sure it is that the Saints the Apostle spoke of so able to judge betwixt brother and brother are very precious in these our daies however it s to be wished there were more that might deserve fuller prayers and freer obedience from the subject Secondly It directs the truly pious and Christian Subject 1. In point of Conscience thou lookest upon many in Authority as really base and unworthy Persons of profane lives corrupt jâ—dgements easily byassed onely filling up a place nay dishonouring that place well thou sayest that thou darst not put up any request for them they and their practisâ—s are so abhominable in the eyes of God I am affraid to pray for them is a sinne at the least a vaine petition Truly that place is to be lamented that are served with such Magistrates but are they Magistrates and so bad and unable then they have the more need of thy prayers for want of them they are so bad it may be But however in the meane-while you must distinguish between the Person and the Office the Office adds to the Persons the Persons take not from the Office their personall iniquities or officiall corruptions lessons not their Authority Power Superiority Magistracy but because of this thou fearest least thou shouldest sinne in praying for them it is thy duty and thou sinnest in not praying for them Thou hast a bad Child a bad Father a bad
verse 15. for so it is the wil c. that with well doing you may put to silence the ignorance of foolishnesse and if yet herein thou obtainest not thy desire but they live and dye as wicked and ungodly Magistrates as ever they were yet here is thy comfort thou glorifiest God in performing his own Ordinace and that in hope thou continuest waiting therein upon his bare word without the least income of mercie sutable to thy endeavour Lastly thou oughtest to pray for them They may desire it of thee and doubtlesse if the Magistrate be a good man or ever had the least acquaintance with God in this his way he will not so much that thou mightest acknowledge his Authority as that he might through faith and fellowship in the same duty be made partakers of so effectual an Ordinance desire thy supplications and intercession for him Hezechiah sends to Esaiah and in him to all the rest Is 37.4 Lift up thy prayer c. So did Esiher to all her brethren We see the Elders of Judah coming to the Prophet with false and hypocritical Spirits to desire his prayer and direction Ier. 42.2 3. We beseech thee let our c. yet they had a free and gracious answer verse 10. If you still c. as if there had been much good intended to them if they had really intended obedience That wicked and rebellious people that had injured Samuel yet knowing the efficacie of prayer comes to him 1 Sam. 12.19 And all the people said to Samuel c. This was Samuels gracious and milde answer to that ungracious and discontented multitude verse 23. As for me God forbid c. We ffnde that Heathen Kings have been so far convinced of the virtue of this means that they have desired it earnestly Ezra 6.10 That they may offer c. And to this he engages them by speciall favours verse 8 9. Not only to defray the charges of the Sacrifice but the expences of the place of worship it self Many of their Princes the Eunuch c. have come up to Ierusalem for this end to joyn in worship with them We have many examples hereof upon Record and in our own eyes to this day I shall give you but one in the Primitive Church Maximinus that cruell and impious persecutor on his bed of sicknesse had certain reluctations of Spirit for his evill practises and got up his heart to desire the prayers of Christians even of that remnant yet preserve from the fire and other torments and that he might obtain the Christians hearty prayers for him did bestow upon them many liberties gifts c. Euseb lib. 8. cap. 29. p. 169. Unde Christani hac indulgentiâ à nobis concessâ devincti debent deo suo obnixe supplicare pro nostrâ pro Reipublicae pro suâ ipsorum salute ut quovis modo cum publieus rerum status integer incolumis retineatur tum ipsi in familiis suis absque ourâ solicitudine vitam degant Having by his decree restored to them their places of Worship Means Liberty of profession c. Hence saith he The Christians being bound by this indulgence granted by us ought earnestly to pray unto their God for our health the health of the Common wealth and their own that so the common condition of affairs being well and safe they might spend their lives in their families without care and molestation What an unworthy thing would it be in us to deny to answer this their desire Where would be that Christian compassion and charity sutable to our profession we condemn them for not protecting us and we deny to afford them our prayers to enable them to it We judge the Magistrate for his wants when our wants are the greater I say they are the greater because they are the easierly supplied it is worse that they should want our prayers especially praying for them then that we should want their countenance assistance maintenance Hypocrites Heathens have had and merited their answer of desires herein who tended to nothing but their personall security and perticular happinesse much more should such Magistrates who from pious sincere and humble spirts desire good mens prayers alone even for this end That they might receive Divine influences of wisdom courage integritie c and outward blessings whereby they might cause their authority and power truely to serve the Church of God Thus you see how probable the effect is how reasonable the performance is CHAP. VII IT comes now in order to discusse the last particular promised viz. The resolution of some Objections that have sometimes sate upon my judgement and conscience and the same may abide still upon the mindes of many sincere and tender hearts that desire truely and exactly to walk according to Gospel Rule and to the honor of their holy profession which with all the candor and freedom of spirit I can I shall labour according to truth to remove that so with the more chearfulnesse and lesse hesitancie we may set our selves to the conscionable practise of this Duty Object But some will say Ought we to pray for and to be subject to Hereticall Magistrates and such as make use of their power to protect Hereticks Sol. To this I answer 1. That if this be made in reference to this present Government and to them that are in eminent Authority over us it may upon probable grounds be denied that they are such Hereticks for this by experience I can affirm of some that have great influence upon the affairs of this Common wealth as they are now acted and carried on amongst us 1. That they are sound in judgement in the Fundamental points of religion zealous affectors of the Ordinances of God in purity constant practisers of such Duties as carries in them the power of Godlinesse and men of great and heavenly experiences 2. That they are sadly and deeply affected with the spreading Errors and Heresies of these times through which there are such numerous divisions dayly begotten in that one onely Church of God and do truely resent the departure of good men from the Truth not onely as the common Sins but the heavy Judgements of these times from which I am perswaded they wil labor according to truth to recover this nation 3. They are tender over the Orthodox and thereof especially the Ministers of the Gospel readie to supplie their indigencies to pardon their infirmities committed against themselves desirous of nothing more then union with them exceedinglie troubled to be made instruments of their affliction and the others restauration To this their own actions may testifie in many and they still will testifie in the due honor and preservation of learning and of learned men as a means to discover the subtilties of Satan covered by men of the ablest parts and to strengthen the truth to which we owe our noblest excellencies and of which at all times even in the Apostles times when there was an immediate effusion of the
spirit the Lord made use of as serving truly to these ends Yet I believe that there be many violencies offered against them in their estates and names of which they in Authoritie are wholly ignorant and I believe their actions hereafter will yet give a clearer evidedence unto this Hereby it may easily be deserned what kinde of Hereticks they be 2. By way of concession admit the present magistrates should be Hereticks even under their government thou oughtest to live in peace and perfectly to obey them in all their Ordinances that are according to the minde of God and if otherwise he command thee resist not though thou obeyest not but in thy place reprove them so that thy reproofs through soundness of wisedome tend to reformation and not to shame and disturbance 1. For we finde not any Magistrate admitting he hath the gifts of Government excepted from Rule nor we exempted from due Obedience and honour to any Magistrate under any such qualification But the rule runs in general to be subject to the higher powers to all that are in Authoritie to every Ordinance of man for the Lords sake 2. We finde not any example in the Orthodox and reformed Churches of God that by any regular and approved course by any unanimous and free consent have laid aside deposed resisted or sleighted any Magistrate for that Religion he hath professed in the New or Old Testament though we know otherwise Religion is the common and general plea for Rebellion and so for excusing all allegiances as we have too many president of this kinde We finde not any King in Judah Deposed for Idolatrie nor the Prophets and Priests resisting their Authoritie for it though faithfully and sharply reprehending them Nor finde we any of the Churches of the new Testament resisting or denying obedience to a Magistrate because Heretical Idolatrous or back-sliding from the truth Object Good reason for they had not Strength Sol. First None can deny but the Jewes had sufficient strength they who could irresistably revolt from Rehoboam the oppressor could as easilie have rejected his Father secure in the arms of his Concubines and an Idolater Secondly It is probable that the Primitive Christians had power within them to have effected such a design if they would For if we should reckon those many thousands that suffered besides those that escaped under one Persecutor we should think if they had been embodied in so just a cause as truth alone they might have puzled all their Tyrants power And if we further consider how many Christians were in great favour Courtiers and attendants to those great Princes many in Offices of great trust Commanders in the field Governors of Forts Towns and Castles it would be no great marvel if this opinion was Evangelical to hear of embroilments and insurrections To give you but an instance or two besides what is largelie spoken to this by Tertullian in his Apologie In initio imperii Valeriani tota domus ejus piis hominibus complebatur Euseb l. 7. c. 9. p. 126. erat que planè Dei Ecclesia When Valerian began his Reign his house was so stuft with Godly men that it appeared truely rather to be a Church of God then the Court of an earthly Prince Who when their Emperor Apostatized into those great impieties of Tyrannie and Persecution probably had both power and opportunitie to have finally cut off that wicked Magistrate as Ehud did Eglon Iudg. 3. if they durst have resisted that power We meet with going along in the same Historie another Cornelius Marinus a Roman Centurion who being questioned for the faith he professed questioned not their Authoritie neither made use of that power and interest he had in the Souldierie who might be Christians for the most part as that Legio fulminatrix was or at least affected to Christianitie for his defence and protection or for the suppression of that Tyrants wickednesse but after he had discoursed with Theotecnus Euseb c. 14. pag. 130. an holy Bishop who presented him with a Bible and a Sword praecepit exillis duobus quod magis esset ex animi sententia deligeret And required him that whether of them two he had rather have he would chuse who without delay threw away his sword and with chearfulnesse submitted his neck to the Axe Many instances of the like nature might be produced out of those ancient Historiographers and that modern but faithfull learned Frenchman Thuanus onelie thus far we have the effigies of other Christians in these that though they could yet they would not resist that power they either had protection from or protected by their service no not so much as to capitulate with them Thirdlie We answer that if this should be granted That we might lawfullie resist or withdraw our necks from the yoake of obedience to a Magistrate because erronious in his judgement or Hereticall it would open a gapp to a perpetuall rebellion and draw a sword that should never be sheathed up for there should never be any in Authoritie but he would be an Heretick to some partie everie one esteeming himself in the truth though truelie Orthodox in himself and then that Heretick might also judge it lawfull for him to resist that Magistrate or unlawfull to obey him and a third partie judge so of this and so by sword and violence one will be alwaies crouding another out of the seat of Authoritie How pernicious this would be to religion and common safetie let any judge Fourthlie We answer That Heresie in a Magistrate is no sufficient plea for a Subject to resist his Authoritie because Heresie is a corruption of the person not of the authoritie he errs as a man not as clothed with Authoritie he ers as imperfect in judgement knowing but in part not as a Magistrate for an erronious Christian may be a just and faithfull Magistrate and if he tolerate wicked persons and evil workers it is contrarie to that end of his power to which by God he was delegated viz for the punishment of them that are evill and if he desinge his Sword against holiness truth he hath the more need of our praiers and it behoves us the more carnestlie to implore the God of Heaven rightly to informe his judgment to direct his heart by his truth to teach his fingers to fight and his arm to sway the sword of justice for the Lord aganst all impietie LASTLY if this should be granted another absurditie must thence necessarilie follow where must live the passive Christian where should we finde a Martyr If we have libertie to resist an Heretical Magistrate then how shall we leave all yeild up our lives and goods for the testimonie of Christ and his Gospell A Christian should go like a Lamb to the slaughter but if he resist and prevail not he will go like a wilde Bull taken in the net and be led to his suffering like a Bear to the stake truely like a