man we must be obedient by doing and not withhold our Just Obedience but in the Cases of Conscience to wit in the matters of Duty to God and of Worship Faith and Religion towards him we must only be obedient to God for it is he that teacheth and requireth obedience in all those things and if any thing be commanded of us by the present Authority which is not according to Equity Iustice and a good Conscience towards God to be done by us we must in such Cases obey God only and deny active Obedience for Conscience sake and patiently suffer what is inflicted upon us for such our disobedience to men and we must choose Obedience to God rather than man though we suffer because thereof And this is our Principle and hath ever been our Practice to obey Authority by doing or suffering not disputing whether the Authority in it self be absolute of God or not yet being an Authority over us we are to obey it either by doing or suffering because it is an Authority and not to plot rebel or rise up with carnal weapons against it and thus must our Obedience be to the King and his Government And if that in any thing of the Commands of the King we cannot be obedient for Conscience sake in the Cases of Conscience and when ought is required different or contrary to the Law of God we have Example hereof in the Scriptures of many of the Servants of God that could not in all things yeeld Obedience to the Laws of Nations and Commandments of Kings when they required ought to be obeyed contrary to their pure Consciences as in the Case of the Three Children Dan. 3. they could not obey the Law and Command of the King though it was absolute but refused Obedience and suffered for it and Daniel also himself disobeyed the Kings Law and Commands Dan. 6. and the Apostles the same when they were commanded by the Authority of that City and Country To preach no more in the Name of IESUS Act. 4. 17 18. They did not obey the Command of the Rulers in that case but went on and preached Iesus in disobedience and contrary to the Command of the Rulers And by these and many other Exumples it is apparent that it is justifiable in the sight of God and that it was practised by the Servants of God in former Ages even Disobedience to Kings and Authorities in the Matters and Cases commanded contrary to the Law of God and a good Conscience and their Example may justifie such now in the same Practice in the same Case if they walk therein by the same Principle V. And thus it is manifest That if we at any time be found not in full obedience by doing in all Cases and Things to the Laws and Authority of this Kingdom it is not out of Contempt unto or Rebellion against the Kings Person or Government It is not I say on that account but for good Conscience sake and because we must obey God rather than man when and where their Commands stand in opposition the one to the other and this is that we may keep our Consciences clear in the sight of God from disobedience against him which is our care and endeavour by all means and when any thing is required of us to be done which we cannot do with a clear Conscience in the sight of God such Commands we cannot yeeld Obedience unto and yet it is not out of Wilfulness Stubornness Contempt or Rebellion against the Authority but it is for this End and Cause that we may not sin against God nor against our own Consciences by doing any thing which is contrary thereunto lest we should bring the Wrath of God upon our own Consciences So that all these things rightly considered it doth appear 1. That we acknowledge Magistracy and Authority to be the Ordinance of God to be exercised and executed in the Kingdoms of the World among men 2. That Iust and Righteous men are the only persons fit to execute Iust Laws and Authorities in the Earth 3. That we acknowledge this present Government of King Charles and that according to the Purpose of God it is now set up 4. That we are to be obedient by doing or suffering in all things to the Authority of the King as the Supream Authority 5. That if in any case we are disobedient thereunto and cannot wholly perform every Command by doing yet it is for Conscience sake to God and that we may not sin against him and not out of Rebellion or Contempt of the King or his Power And all these things truly considered if we do suffer Tribulations Afflictions and Imprisonments under and by this present Authority for and because of our Profession and Practice of Religion without evil or wrong doing to our Neighbours Persons or Estates though we do not in the things contrary to our Consciences obey actively this present Authority yet we are persecuted for the Name of Christ and as so we receive our Sufferings and not as for Contempt or Denyal of Authority or as Rebellious against it but for Conscience sake to God our Sufferings are and our unjust Persecution will be upon our Enemies in the effect and reward thereof with great Indignation and Wrath from the Lord God that rewards all according to their works Thus much about Government And now I shall shew what Persecution is in it self CHAP. VI. Concerning Persecution what it is in it self and how great an Enemy it is to the Kings Person and Authority 1. PErsecution is when a Person or a People do suffer Tribulation Affliction Imprisonment Bonds or Death whether by a Law or without the Law for and because of his or their Principle and Practice in Religion As when a Person or a People are reproached falsly accused imprisoned or put to death only for and because of their Religion sake when as no evil-dealing in the things between man and man can be justly charged and proved against them but only because they are righteous and walk in the wayes of the Lord and cannot conform to the wayes and vanities of this world but are separated from it in its Prophaness and in its formal Profession also of Religion and because thereof Sufferings are imposed upon them while yet they walk justly innocently and harmlesly towards all men This is Persecution for Conscience sake and such are persecuted if so be they suffer for and because of Righteonsness sake and because they will not deny their Principles nor Profession of Religion nor conform to Times nor Laws contrary to a good Conscience and yet suffer because hereof this is Persecution 2. Persecution is when a Person or a People is afflicted and any kind of Sufferings imposed upon them whether by any Authority or without Authority and only because they are of such a Profession and Practice in Religion though yet their Profession and Practice in their Religion is not perfectly according to God nor by the exercise
which they have sworn and engaged Fidelity and Allegiance so that many are not the more to be trusted though they swear Allegiance for the Proverb saith He that will Swear will Lye and he that is forced to swear against his Conscience will hardly perform his Oath And we are no less to be trusted though we swear not for we never yet engaged our selves by Oath to any Governours or Government and yet we never rebelled or plotted against any but have lived peaceably and in a patient suffering condition under all that have sitten on the Throne since we were a People And therefore out living peaceably under the King's Government cannot justly be doubted of though we cannot engage the same by swearing But yet if we do not live quietly and in good obedience as peaceable People but do rebel plot c. then we refuse not to suffer the Pains Penalties and Forfeitures as such that Swear and do not perform their Oaths I say if we do not live peaceably but plot and rebel against the King and his Government then let us suffer the same in every particular as if we had sworn and not performed our Oath V. All these things rightly considered it doth fully appear 1. That we are not Enemies neither in present Action nor future Intent to the King's Person or Authority 2. Nor that we refuse to acknowledge Iust Authority to King Charles the Second as Supream Magistrate over these Kingdoms 3. Nor doth it appear that we are otherwise than Peaceable and Quiet People under the King's Government 4. Nor is it manifest but that we are ready to acknowledge so to continue in all good Conscience and Righteousness And therefore we do appeal to the God of Heaven and to King Charles and to all People whatsoever That our present Sufferings by Imprisonment and whatsoever else we may suffer in this Case for Refusing to take the Oath of Alleagiance it is not for Plotting against the King nor for refusing to acknowledge Iust Authority to the King nor for denying Iust Obedience to him and the Good Laws of the Land nor for denying to live peaceably in the Kingdom under the King's Authority Because to all this we acknowledge solemnly in Yea and Nay Neither are our Sufferings in this case for any Evil-doing towards God nor Men but our Sufferings are for keeping the Commands of Christ which to us is matter of Conscience to perform more than to save our own Lives or Estates and our Sufferings are because we cannot Swear at all and not because we are Rebellious or that we deny Iust Allegiance to the King and such our Sufferings are not as Evil-doers nor justly and righteously as Offenders because we are not guilty of Evil in this case towards God nor Man and our Sufferings are Cruel Persecution for our Tender Conscience sake and for the Name of Christ Iesus And we call God and Just Men to witnesse between Us and our Prosecutors that as Saints and Servants of God we suffer in this Case and for our Faithfulnesse and Obedience to the King of Heaven and not for Evil-doing or Disobedience to King Charles and his Authority And if any be persecuted in this case for Refusing to take the Oath of Allegiance to the Ruine of Persons Wives and Families in this World then we shall have cause to say Occasion is wrongfully taken against us to destroy us and we are proceeded against contrary to the End of Iust Government which is to preserve the Peaceable and not to destroy them and contrary to the King 's former Promises who hath said VVe should not suffer for matters of our Religion and Conscience living peaceably in the Land And if we suffer because we cannot swear at all such our Suffering is for our Conscience sake and we are therein persecuted unrighteously as Innocent People and without just cause And we must commit this our Cause to God who regardeth the Oppressions of his People and will avenge their Cause in his season And for the present this is all I have to say and present concerning this Case of Swearing and concerning the Oath of Allegiance CHAP. II. The Case stated and pleaded concerning our Meeting together to Worship God I. VVE do meet together in the Name of Iesus Christ and in his Power and Spirit and we do Come together in the Fear of God to wait upon Him and to receive the Teachings of his Holy Spirit and his Counsel to direct us in all our wayes how to walk righteously towards God and Men and in our Meetings we practise our hearts and minds in Godliness and speak of the things of the Kingdom of God in Preaching the Word of God and in Prayer to Him according as His holy Spirit guideth us which is given us of God to lead us into all Truth according to his Promise Ioh. 16. 13. and that we may edifie one another in the wayes of Holiness and Truth for the benefit of our Souls and this is according to the Scriptures For they that feared the Lord met often together and spake one to another and edified one another And this is our Principle That it is our Duty to Godwards to meet together and that he requires it of us and for the exercise of our Consciences to Him it hath been alwayes and is our practice to meet together in the exercise of the Worship of God as aforesaid and not for any other end as in Contempt of Authority or to plot or contrive or to meditate Evil towards the King or his Government or any of his Subjects We have no such eâ—â—l I say in meeting together but our alone only and absolute End in our Meeting is to worship the Lord our God and to serve Him and to wait upon Him in Obedience to his Will and for good Conscience sake as our Duty towards Him II. And this our practice of Meeting together for the End and Cause mentioned if it be in Publick Houses or more private in Upper Chambers or in the Open Fields on what day soever is lawful and just in the sight of God and is according to the Example of the Primitive Saints and provable by the Scriptures As in Acts 1. 13 14. And when the Disciples and Saints returned from Jerusalem they went up into an Upper Chamber both Men and VVomen and waited upon the Lord and continued with one accord in Prayer and in Supplication And in Acts 20. 7 8. The first day of the week the Saints met together and Paul preached unto them and continued his Sermon till midnight holding forth the matters of the Kingdom of God and they were met an an Vpper Chamber from whence Eutychus fell down And Acts 28. 30 31. And Paul remained two fall years preaching the Gospel of the Kingdom of God in his own hired house in Rome and he exhorted the Saints not to neglect meeting together as the manner of some was whom he reproved Heb. 10. 25. By which
blessed But that Law and Priesthood that gave and received them is finished and ended with all the Types and Shadows of the first Covenant Heb. 7. 12. and Christ Iesus the everlasting Priest of God is come in whom is ended the first Priesthood that took Tythes and that Law that gave them and he hath put an end to Tythes Temple Priests-Office under the Law among the Iews and all outward Types and Figures and first Covenant and is an High Priest for ever and the everlasting Substance of all Shadows pertaining to the first Covenant and hath finished them and ended them even that Law and Ordinance that gave and received Tythes and that Priesthood to whom Tythes pertained so that though it was unlawful in the first Covenant to withhold the payment of Tythes yet that Covenant being ended and that Law and Priesthood and another Covenant and Priesthood established to whom the Law of God allows not the Tythes of mens estates it seems now to be unlawful to pay receive or demand Tythes and for good Conscience sake we cannot do it II. We cannot now pay Tythes according to the first Covenant nor uphold any part of the first Priesthood that stood in Types and Shadows nor submit to that Law by any obedience to it which one gave and received Tythes Seeing Iesus Christ is come in the flesh who hath ended all that Covenant with every thing that pertained thereunto and we believe in Iesus Christ as the everlasting substance and receive the Law by which we walk in all things from him and not from Abraham nor Moses For he is with us who is greater then they whose Law and Example we must follow in the Administration of the Gospel and not the Law and Example of Abraham and Moses in the first Covenant who did but prophesie of Christ and did not witness him fully come but died in the Faith Now if we should pay Tythes according to the first Covenant and so uphold any part of that Priesthood which took Tythes which was but a Type of Christ the everlasting Priest then we should deny Iesus Christ to be come in the flesh and turn back again to the Law and to the Iewes Ordinances and prove our selves Unbelievers and Antichristian for he that denies Christ to be come in the Flesh is of Antichrist 1 Iohn 4. 3. and we may as well turn back to Circumcision Sacrifices and Burnt-offerings as to pay Tythes being all pertaining to the first Covenant and Priesthood which whomsoever doth uphold denieth Iesus Christ to be come in the Flesh and so are of Antichrist but we believe Christ is come and we have received him as the end and finishing of the first Priesthood and we believe in him as the everlasting Sustance who hath put an end to Tythes Temples Burnt-offerings c. And we confess unto him as our Iudge and Law-giver and have renounced all shadowes pertaining to the first Covenant whereof one was Tythes and for Conscience sake and that we may continue in the Faith of Christ the Substance and not deny him therefore it is that we refuse and cannot pay Tythes for we are Christians and Believers and not Iewes nor Children of the first Covenant III. And there is no Example by any of the Apostles or Saints in all the new Testament that ever any of the Christians that believed in Iesus Christ gave paid or received Tythes I say there is no Example at all by either Precept or Practice left us on record that any of the Ministers of the Gospel in the Apostles days did pay or receive Tythes for any Ministerial Office nor otherwise But we do believe that none of the Christians in the first nor second Age after Christ since his Resurrection did Institute Pay or Receive Tythes as Maintenance of Gospel Ministry but we believe that the Ministers of Christ whom he sent forth to preach the Gospel after his Ascention did bear witness to the new Covenant and to Iesus Christ the Substance and against Temple Sacrifices Tythes and first Priesthood and the worship of the first Covenant and said that Covenant was found faulty and none could attain perfection as pertaining to the Conscience in it and therefore God took that Covenant away that he might establish a better Heb. 8. 6 7. Heb. 6. 19. And also divers of the Holy Martyrs since the Apostles days as William Thorpe and others did Preach down Tythes and denied the Payment of them and for Conscience sake to God could neither give nor receive Tythes but fully witnessed against them though they suffered for it in their days So that 1. We have no Example from the Apostles nor Christians in their dayes to pay Tithes but rather the Contrary for we have Testimony from them that the first Covenant and Priesthood with all Shadowes and Ordinances thereunto belonging whereof Tythes was one were disanulled finished and ended by the coming of Christ and a new Covenant established in which nothing is signified of paying Tythes From whence it may appear to all that Tythes are ended and not to be payed in the new Covenant 2. We have clear Example from the Martyrs since the Apostles days not to pay Tythes for divers of the Protestant Martyrs called the Fathers of their Church did witness against Tythes and refused to pay any 3. We believe in our own Consciences That Tythes as received and payed in these dayes are not of any Institution of God nor exercised to any good use and end but that they are of Antichrist and Oppression and unjust Exactions and Impositions upon the poor People of these Kingdoms and therefore we do refuse to pay Tythes and we cannot for good Conscience sake and the exercise of our Consciences herein in denying to pay Tythes is well and lawfully grounded upon the Coming of Christ and upon the Example of the Apostles and Martyrs And thus in brief I have shewed concerning Tythes and why we refuse to pay them and the matter of our Consciences in that Case IV. As for Tythes as now demanded paid and received in these Kingdoms we know they are not of heavenly Institution nor for a good use and end ordained and practised but as they are now paid both in these Kingdoms and through Christendom they are of Popish Institution and were first ordained paid and received by the Authority of the Church of Rome and were unequally imposed upon the Nations through her Authority for the use and end to maintain her Priests and Clergy and Church and the Instituiion and payment of Tythes among Christians was not till near 400 Years after Christ as Historians say and for divers Ages after that there were no Lawes enjoyning and forcing the payment of them not till about the Year 786. that Pope Adrian the first sent two Legates into England to make a Decree that the People of two Kingdoms to wit Merc-land and Northumberland should pay Tythes By these and other Testimonies it is manifest that the
bind our selves in that manner and to give such Security so called lest we should betray our own Innocency and render our Cause to false Reputations in that behalf and lest we should fall into a Remedy to clear us of false Suspitions worse than the Suspitions themselves by laying our selves liable to greater suffering in answering to our Accusations falsly objected than our suffering can be by the Accusations themselves and evil-minded men do often take greater occasion against us in answering false Charges and groundless Suppositions laid against us than they can take by the false Charges and Suspitions themselves and so we cannot bind our selves as aforesaid to fulfil the Wills of men and thereby expose our selves to a far greater suffering to be taken in it for to escape a lesse II. But as for living peaceably in the Land and being subject in all just and good things to the King and his Government and not to plot against them nor to harm any person whatsoever but to be in love with all and in good behaviour towards all and to answer to any thing justly required of us This is our Principle to do and hath ever been our Practice and we are bound by the Law of God to perform this in every particular and we can fully make Confession hereof and testifie it in Yea and Nay according to the New Covenant and Christ's Command who hath said Let your Yea be Yea and your Nay Nay but not by an Oath nor binding our selves upon such Penalties and Forfeitures in Engagements by sums of Money out of the Counsel of God and our Yea and Nay in this and all other cases is more binding to us than all the formal Engagements of others and we make as much Conscience to perform our Yea and Nay as any others do their Oaths or Bonds and if we do not but do plot and rebel and be of evil behaviour towards any then let us suffer the same as if we had bound our selves in Forfeitures of great sums of Money and broken such our Engagements and no man need in any case bind himself upon such Pains and Forfeitures not to break the Laws of the Land when as the Justice of the Law will be executed upon him if he transgress it whether he bind himself or not beforehand not to break it and this is the thing we alwayes offer here we are if we bave broken any Law let us suffer according to the Law and if at any time we are found guilty of transgressing the Law let us then suffer accordingly whether Death or Bonds we crave no favour but the Execution of just Law And in the mean time being we are clear of Rebellion and other Transgression Who shall accuse us or who can reasonably require such or such Engagements of us to do or not to do or answer so or so seeing we must in Justice suffer the punishment of the Law when we transgress it which we must do if we are at any time guilty whether we beforehand bind our selves to the contrary or not And also if we should bind our selves by the Engagements of such and such Sums of Money to live quietly and not to rebel yet we should be no better trusted because thereof for that would not slay the principle of Strife and Wars in us but rather cause us to murmur because of our bondage and strive for liberty and also if we were men of dispositions to war and plot c. it cannot be supposed by reasonable men that any Engagement by any sum of Money would bind us from it upon occasion seeing we might hope in such attempts to save our Sums of Money and to gain far more advantage or else we hazarded to lose all and to gain a greater advantage if we were men of strife we would not doubt to attempt to lose a lesse and we being men not of strife we cannot bind our selves as aforesaid in this or any case neither can any in good reason desire the same of us if they rightly consider the case III. These things considered it is fully manifest That upon good Reason and a clear Conscience we do refuse and deny to give Bond and make such and such Engagements by Forfeitures of Sums of Money It is I say in good Reason and Conscience and not in any wilfulness or stubornness or contempt of Authority that we do it nor as though we were guilty in such mater suspected and durst not answer the Law but we do it to keep our Innocency clear and not to betray it into real cause of doubt that we are guilty 2. That we may not lay our selves liable to a greater suffering by answering false Suspitions and Accusations as it often happeneth in the proceedings in course of Law 3. That we may not come under men of evil prejudiced minds that seek more occasion against us than they have and we may not fulfill their wills and to give them occasion against us when as in the Accusations they have justly none 4. That we may not expose our selves to be entrapted and ensnared into greater Sufferings to avoid a less 5. That we may walk in the Doctrine and Command of Christ Iesus who hath commanded to let our Yea be Yea and our Nay be Nay and whatsoever Oath or Engagement out of the Counsel of God is more comes of the Evil which we may not do These with some others are Reasons and Causes why we cannot for Conscience sake bind our selves in such kind of formal Engagements out of the Will of God to do or not to do to answer this false Suspition or the other but we do deny it out of good Reason and Conscience And also there is no Example for it that we know among the Saints in former Ages that any of them ever bound themselves to any Kings or Rulers in any such kind of Engagements neither can we at this day but as I said If we transgresse the Law let us suffer by it if we are already or hereafter be found guilty we desire nothing but the just execution of just Laws and in patience we shall bear it but beforehand we may not bind our selves in formal Engagements out of the Will of God to promise upon Forfeitures and Penalties what we will do or say or what we will not do or say for at the Will and Disposure of the Almighty we are in all things and cases and it is our Principle and Belief That we abiding in the Fear and Counsel of God can be no other than peaceable just righteous and innocent in the Land So that whatsoever we may or do suffer for this case of denying to give Bond or engage our selves so and so as aforesaid it is for Truths sake and such our Sufferings are Persecution and unequal and we must commit our Cause to God who will plead it in his season if that we are persecuted for the cause of groundless Suspition and because we cannot engage
to answer causeless Objections And thus I have sought out this matter and laid it before the King and I leave it to him to consider and to shew Iustice Equity Mercy and Long-suffering and in so doing he will be blessed but if the contrary be brought forth the effect thereof will be more miserable CHAP. V. The Case stated and pleaded concerning Government it self and particularly of this present Authority and our Obedience to it I. VVE do acknowledge Government and Rule and Magistracy to be an Ordinance of God ordained and instituted of him to be exercised among the Children of Men for to be a Praise and a Defence to all that do well and to be a Terrour and Correction to all that do evil And we believe there ought to be Rule and Government and Authority exercised and executed in every Kingdom Nation City and Country for the end aforesaid to wit That Evil-doers may be made afraid and corrected limited restrained and subdued and that Sin and Transgression may be suppressed and Truth and Righteousness promoted and them that do well praised and strengthened And this is the very end of outward Government of Kings Princes or others amongst Men upon the Earth Even that the Outward man may be kept in good order and subjection in his conversation in the World and may be limited and restrained from all wrong doing or speaking against his Neighbours Person or Estate and if he do he is punishable by such Iust Authority This is the very end of outward Government in the Kingdoms of the World but it extends not over the Inward Man to rule govern or exercise Authority over the Consciences of any in Spiritual matters and cases between God and a mans Conscience This Dominion and Authority only pertains to the Inward Government and Rule of Iesus Christ by his Eternal Spirit but not to any Outward Government of Kings Princes Parliaments or any others They I say ought only to exercise Authority over the Persons and Estates of People in all just and lawful things and matters but not over the Consciences of any in the exercise of Duty towards God or in the Cases and Matters of Worship and Religion II. The Exercise and Execution of this Iust Government over the Outward Man as afore described ought to be committed into the hands of faithful just and upright men such as fear the Lord and hate Covetousness and every evil way in all Kingdoms of the World The Execution of the Government in all Just Laws onght I say to be committed to such men and not to Drunkards Lyars Covetous or Evil-minded persons Ambitious or Vain-glorious persons in any Nation such as these ought not to be entrusted with the Execution of the Government and the good Laws of any Kingdom for such will not be a Blessing unto the Land nor unto any People but a Curse and the cause of provoking God to Vengeance and Wrath against themselves the People and the Governments if such men whom God chooseth not be chosen to make Laws and execute them and to exercise Government in any Kingdoms of this World But men that fear God and delight in Iustice Mercy and Truth that are humble and meek and lowly persons ought to be called to the place of Government and only such are fit to exercise Rule and Authority and to make and execute Laws in these Kingdoms and in all the Kingdoms of the World and such would be a Blessing in the Earth and the Governments under such and in the execution of their hands would be blessed and prosperous and all good men would have cause to rejoyce therein and all evil doers and transgressors would be limited and made afraid if so be the Laws be just holy and righteous and according to Equity and the holy Law of God in all things and the due Execution of such Laws committed to just and righteous and meek men that love Iudgment Mercy and Truth and would execute them in the Earth Then the happy and blessed Government will be exalted and Truth and Righteousness would reign as Judge on the Throne and in this shall all Nations and Kingdoms be prosperous and blessed when in cometh to passe III. And as for this present Authority and Government now in being under the name of King Charles the Second we do believe and acknowledge That according to the Purpose and Will of God and of his bringing to passe this present Government and Authority is set up and into its present being established The Lord I say hath suffered it to be effected for the Cause and End and Time and Purpose known to Himself and not to mortal man And thus this Government and Authority is of God being brought in and set up in opposition to and for the reproof and correction of such as went before who had neglected Mercy Truth Iudgment and Righteousness in the Earth till it was time for the Lord to cast them out and reprove them and make them a Desolation before their Enemies and this Authority was judged of the Lord fit for that use and end and reserved to be brought in as a Rod of God in his hand to correct and smite many people And it is right in the sight of the Lord that this Authority should have this time and season to be exercised in these Kingdoms to try and prove both it self and all under it if so be that Truth Justice and Righteousness Mercy and Peace may be brought forth in these Kingdoms through it that God may establish it for long continuance and it is now a trying and proving to make it self happy and blessed or otherwise to bring it self into contempt and dishonour and accordingly as Truth Iustice Mercy Iudgment and Peace is brought forth by it or the contrary brought forth by it so must the just and equal effects and reward of it be from the Hand of God and it is only Iust Iudgment Mercy and Truth Righteousness Relieving the Oppressed and the doing thereof that can alone make the Person and Government of the King Happy Blessed and Honourable in this World and hereafter and the contrary if it be brought forth must needs bring Confusion Discontents and all miserable Iudgments and to say no more of it this is my present Judgment of the King and his Authority both in respect of their Coming in and the Cause thereof and the Fruits and Effects that must follow which is not otherwise determined of God but according to desert and merit of walking in Truth Justice and Righteousness or in walking otherwise IV. Our Obedience to this Authority must be according as before declared in the Plea of the first Case concerning Allegiance to wit for Conscience sake to God we are bound by his Iust Law in our hearts to yeeld Obedience to it in all matters and cases actively or passively that is to say in all just and good Commands of the King and the good Laws of the Land relating to our outward