of Jerusalem who resisted Uzziah the King when he would have exercised the Priests Office 2 Chron. 26.18 The example of Elisha who caused the door to be shut when Joram the King of Israel sent a messenger to cut off his head 2 Kings 6.13 And also the malediction that Deborah gave to the Inhabitants of Meroz because they came not to the help of the Lord when Barak fought against Siserae Iudges 5.23 Likewise the malediction pronounced by Jeremy against him that should do the work of the Lord deceitfully and that should keep his sword from shedding the blood of the Moabites Jer. 48.10 The Idols of Laban and the Genealogies of the Patriarchs might also have been brought to this purpose it must needs be that the Spirit of Error and of Lies have a great power upon the understanding of these people for to perswade them by such reasons to hazard their Goods and Lives and Consciences in an open War against their Soveraign All these passages of Scripture are Examples and particular Cases and all except one far from the point in controversie but in a matter of such importance as the resisting of the King which is so expresly forbidden and under pain of damnation there is need of a formal command or of a permission expressed that exempts Christians at least in some certain cases for the crime of resisting the higher powers which is to resist God and from the punishment of eternal damnation without this all the Examples of Subjects rising up against their Princes from the very Creation of the World cannot nor is able to put Conscience into a quiet condition He hath but small knowledge that knows not that Examples prove nothing but that such a thing hath been done and is possible not that it ought to be done or that it is lawful to be done if there be not a Law built upon the Example and a Soveraign Authority given to it that it may be a pattern for the future and then it s not the Example but the Law that we are bound to follow which cannot be said of the Examples before alledged which beside the general insufficiency of Examples in matter of proof touch not the point of Resistance in question except the first which is wholly contrary to it Which is the Example of David who being persecuted by Saul took six hundred men for his Guard this might suffice for Answer That this action is not recommended by the Word of God nor proposed as an example for us to follow Christian piety and prudence may imitate many actions of holy persons which are not formally recommended in the word of God but the question being to exempt us from a prohibition and a formal threatning Rom. 13.2 one of the most considerable and penal in all the Scripture we may receive no example to the contrary if it be not expresly recommended and turned into a command and besides the last command ought to have the advantage and to be obeyed before the first Moreover extraordinary Cases in Scripture wherein there is a Miraculous and Prophetick Conduct cannot serve for a pattern in ordinary cases David was Anointed King over Israel by a special command of God and in all the List of the Kings of Judah there were none but Saul and David called to the Kingdom in this manner And this holy Unction gave them priviledges in Israel which were onely proper to them and which the Gentlemen of the Covenant have not in England for ordinary cases there are perpetual and inviolable precepts and these precepts are wholly contrary to the resisting of Soveraigns by Arms. Our Enemies nevertheless challenge a particular Interest in this example of David because they account themselves the anointed of the Lord but deny this Title to their King if he be not one of the Elect of God but let them learn that that which renders Kings the anointed of the Lord is not true Faith nor the Gifts of the Spirit but that Soveraign power which they have from on high And therefore Cyrus a Pagan King is called by God himself his anointed and his Shepherd Isai 45.1 If then Kings are the anointed of the Lord without consideration of their Religion or vertue it follows then that they lose not their unction neither by their Errors nor their Vices and that falling from the grace of God yet they fall not from that power which they held of him This is spoken of by the way against the Heresie of most part of the Covenanters who deny the divine Unction of Kings and fasten it to their fâ—ntasies in Religion And we have cause to give thanks to these men who alledge to us the example of David there being nothing in all the Scripture more contrary to them for in stead of that they pursued the King with weapons in their hands and gave him Battel David fled continually from place to place and never struck one stroke nor drew his Sword against his King Twice he let him escape when he had him in his power and having taken away his spear restored it to him again and having but cut off the Lap of his garment his heart smote him for it and when one counselled him to dispatch him then when he was in his hands he said The Lord forbid that I should do this thing unto my Master the Lords anointed to stretch forth my hand against him seeing he is the Anointed of the Lord 1 Sam. 24.6 And when his servants would have slain him he saith Destroy him not for who can stretch forth his hand against the Lords Anointed and be guiltless 1 Sam. 26.9 This Divine Title bound his hands and possessed his spirit with fear and astonishment And since our Enemies make him to say that he would not stretch forth his hand against the King if he descended not in Battel against him let them well read the Text but especially in the Original and they shall find no such thing David doth rather put Saul wholly into the hands of God Vers 10. The Lord shall smite him or his day shall come to die or he shall descend into the battel and perish The Lord forbid that I should stretch forth my hand against the Lords Anointed He doth not say that he will not stretch forth his hand against him unless that the Lord smite him for if God smite him what need had David to smite him He doth not say he would descend into Battel against him for then his Actions would have contradicted his Words for he always fled from him the Event proved that his words were Prophetical and that hâ— waited whilest Saul should be slain in a strange War and that the hand of the Lord should be upon him And if David never gave him Battel we cannot impute it to his weakness for he might as well have defeated the Army of Saul as that of the Philistines before Keilah with his small number if God who guided him in all his ways had
found it good since it had been easie for him to have raised mighty Armies being designed the Successor of Saul in the Kingdom for people naturally adore the Rising Sun David retired into Keilah and having heard that Saul had an intention to come thither to take him enquired of the Lord if those in the City would deliver him up to Saul and God having answered him that they would deliver him fled from thence the Ministers therefore of the Covenant infer that David had a desire to fortifie Keilah and to endure a siege But all which they can gather from that Passage is that David was not safe in that retreat and that God advised him to seek another for the Inhabitants of Keilah might have delivered him to Saul without attending a siege but when they shall have proved that David would have fortified Keilah it makes nothing for them since God declares by his Answer that it was not pleasing to him We would beseech the Gentlemen of the Covenant to hold themselves to this example which they have chosen that they would cashier their great Armies for David had but a few people with them 1 Sam. 25.16 that they would not rob the Subjects of their King of their Goods but imitate the Souldiers of David who were a wall both by night and day to the Flocks and Herds of Nabal That having seized upon the Arms of the King let them peaceably restore them again as David and not with the points forward Let their Conscience strike them and make them cry out The Lord forbid that I should do this thing against my Master the Lords Anointed for who can stretch forth his hand against him and be guiltless Words which beside the example carry with them a perpetual and express command and shall one day be produced in judgment against those that defend the late Commotions by the example of David and if their continuance in the Kingdoms of his Majesty is either displeasing or dangerous to them in stead of opposing him let them retire into some strange Country as David did to King Achis let them also imitate his sincerity in making use of strangers onely for his protection and not to invade his Country and raise his Subjects against their King which is that use the Covenanters imployed the Scots In one point onely they imitate and surpass David in that he fained himself a Fool for they indeed act the Fools in good earnest In brief the Example of David which they alledge is so contrary to the Actions of the Covenanters that they have great reason to fear least God alledge this at the dreadful day of Judgement against them saying Out of thy own mouth will I judge thee then wicked servant Luke 19.22 The other passages of Scripture are most ridiculously alledged and serve only to shew their great weakness They bring the action of the Army of Saul that saved Jonathan against the Oath of his Father 1 Sam. 14.45 but to what purpose is this Doth this Army draw their sword against the King Use they any violence either against his Person or Estate If a Kiâ—g would put to death his Innocent Son those faithful Subjects whom the King employs in this Execution do well not to do it and to refuse giving obedience to so unjust a command They make use also of the example of Ehud who slew Eglon King of Moab who kept the Israelites in slavery Judg. 3.21 we have often heard this example pressed with much vehemency in Pulpits The Preachers compared Eglon to the King affirming that Eglon was the lawful King of Israel and that it is lawful to kill a legitimate King if he oppress the people of God all this is false and proper to be refuted only by the Hangman to whom we leave them The Example follows of the City of Libnah which appertained to the Levites which revolted from the obedience of Jehoram because saith the Text he had forsaken the Lord God of his Fathers the Covenanters apply the word Because to the intention of the Inhabitants of Libnah and not to the judgement of God whence these Gentlemen conclude That it is lawful for the people to shake off the yoke of their Prince when the Prince forsakes God of which they will be Judges Although Libnah should revolt for this reason yet it follows not that the reason is of strength or that it ought to be turned into example a thing which requires a new proof of Scripture but the drift of the Text is to assign the cause of this revolt to the Justice of God and not to that of men Take the whole Text 2 Chron. 21. â—0 So the Edomites revolted from under the hand of Judah unto this day The same time also did Libnah revolt from under his hand because he had forsaken the Lord God of his Fathers Having consulted with the Original we find that the revolt of Edom and of Libnah were both together without the least distinction but between the discourse of these two Revolts and the reason adjoyned there is there the usual mark for the distinction of half periods which shews that this reason serves equally for both the Revolts and the sense of the Text carries it evidently that the Idumeans and those of Libnah revolted for the same cause and that these Idumeans which were Idolaters had no ground to revolt from the King of Judah because at that time he was also fallen into Idolatry it s therefore the Divine justice that the Text regards and not the Motives of second Causes Also the same Author saith that Pekah the Son of Remaliah slew in Judah 120000 in one day which were all valiant men because they had forsaken the Lord God of their Fathers In these two passages the sense is alike and the reason of the punishment couched in the same terms now it s most evident that the Syrians had no Quarrel against the Jews for forsaking God because they did not believe in him wherefore we are to look to Justice of the King of Kings who for the sins of Princes suffers them to lose the obedience of their Subjects for God serveâ— himself of the wickedness of men whereof he is not the cause for to execute his just judgments but that excuseth not the Rebellion of Subjects for it is their part to consider what they owe to their King and not what their King deserves of the Justice of God They add the example of Jehu who exterminated the King of Israel and all the posterity of Ahab 2 Kings 9. in which wiâ—hout doubt he did very well because God commanded him but the Covenanters did very ill in persecuting their King because God had forbidden them After this they bring the Execution of the Queen Athaliah by the Command of Jehoâ—adah the High Priest 2 Chron. 26.18 which no more then the former toucheth the Question for not only Jehoâ—adah but all other people might have done as much because there was a lawful
deny but the defenders of this pernicious Doctrine were the chief of their New Reformation and the Authors of the war people whose Counsels were applauded as Oracles and who drew after them their party by the repetition of their sanctified strength of zeal those who dared to contradict them did it very fearfully and kissing their hands before they spake but they themselves carried all before them acting with a prophetick liberty and boldness also after all they only were the men to be trusted and who were put upon all great designs and employments for they feared that they who are less governed by Enthusiasms might at last so far forget themselves as to be faithful to their Sovereign and yield to a peaceable accomodation Behold here then wherefore we would not joyn our selves with these Reformers because we see that even they themselves have the greatest need of Reformation being far gone from the Doctrine of the reformed Churches erring in the Faith but yet more in Charity It 's they would sweep the Church as God swept Babylon with the Beesom of destruction They speak not of reforming neither Doctrines nor Manners but to ruine the Persons They account the most part of the Clergy of the Kingdom unworthy to be corrected but altogether to be rooted out that one part of the Reformation was to ruine the King and to take the sword from his side to cut off his head the favourers of tumults were the only persons that were caressed they lent their ears to the populâ—r tumults whilst they shut the mouths and bound the hands of the Magistrates It was they taught that the people were above the King and that the Command of Saint Paul that every one should be subject to the higher Powers obligeth the King for to obey the People it was they that upheld yea favoured and courted all sorts of pernicious Sects provided that they would bandy with them against their King It was they that suffered to go unpunished the Blasphemies in the Pulpits the Insolencies Sacriledges and horrible profanations of the Service of God and permitted all things to those who were of the zealous party We beheld on the other side that the King took knowledge of the grievances of his people as well for the spiritual as temporal and laboured sincerely to remedy them that he consented to the alteration of offensive things in Religion and to the punishment of those who were accused as troublers of the Church provided that the things and persons were examined by regular and lawful waies of a general Synod which he offered to assemble he also was pleased to yield of his own right to augment the rights of his Subjects and daily multiplied acts of favour capable to convert the most alienated spirits passed by the many and great affronts that were done to his authority and endeavoured by all waies possible to overcome evil with good But the more the King yielded the more insolent were the factious against him he offered to reform both the State and Church but they would not permit him they themselves would do that work without him The King sent divers messages to know of them what things they would reform but to this they answered only with complaints Neither could he obtain any declaration of that which they desired until that his Forts Magazines Ships and Revenues were taken from him the reason of which hath since been given by one of their principal Champions Having to sow the Lords Field they had need to make a fence about it before they begin that the work-men might labour without interruption and that to lance the Apostume of a sick State they must first bind the Patient Our Conscience could not accomodate it self to this prudence neither ever expect any good from such a way of Reformation which would bind the Royal hands and feet of Majesty before they would declare what they desired of his Favour and cut asunder the Nerves of his Authority and subsistance under colour to establish the Kingdom of Jesus Christ A strange proceeding to us that have learned of St Paul that a Prince beareth not the sword in vain Rom. 13.4 But in that is the Minister of God to execute wrath and that to resist him yea when he should make use of the sword to commit injustice is to resist the Ordinance of God But if he use it well or ill that ought to be left to him who gave it him and to whom only he ought to render account his Subjects ought to counsel him if he did ill and refuse to assist him in evil doing and not repress him by Arms That if this Command of St Paul obliged the Romans to obey a cruel vicious Prince and enemy to God we should account our selves much more bound to obey a just merciful religious Prince whose life was a rare example of piety and sanctity and his Government so just and peaceable that he might well be called the Father of his Subjects who wanted nothing to make them happy but to know their happiness CHAP. II. That the Covenanters are destitute of all Proofs from Holy Scripture for their War made against the King THese violent beginnings of the Covenanters and their Progress also which overthrows all humane Authority had great need to strengthen it self by Divine Authority to satisfie the Conscience whence is it that they made a great noise of it in their Pulpits but not in their Disputes for those that exhorted the people in Scripture-term to War against the King hang down the head when in conference their Proofs are demanded saying that It is not for Divines but Lawyers to decide the present quarrel Whence it appears that there is a great difference betwixt the terms and proofs of Scripture and that many that have the voice of the Lamb speak as the Dragon But fearing lest they should accuse us that we suppress their proofs behold here all that they make use of both in their Books and Sermons part borrowed from the writings of the Jesuites and part from two Books which are Printed with Machiavels Prince and not without great reason for there are three wicked Books together and its a wonder how that in threescore years their Books have not been burnt for company by the hands of the common Executioner They alledge the example of David who had six hundred men for his guard when he was pursued by Saul 1 Sam. 22.2 The example of the Army of Israel which saved Jonathan when Saul would have put him to death 1 Sam. 14.45 Of Ehud who slew Eglon King of Moab an Oppressor of the Israelites Judg. 3.21 The example of the Town of Libnah which revolted from the obedience of Jehoram because he had forsaken the Lord God of his Fathers 2 Chr. 21.10 Of Jehu that cut off the House of Ahab 2 Kings 9. The example of Jehojadah the High Priest who commanded Athaliah the Queen to be put to death 2 Kings 11.15 Of the Priests
King whom they ought to defend and maintain against a stranger usurping and that had murthered the Royal Family and here the Maxime is valid That against a publike enemy every one hath right to take up Arms But what conclude they from these two last examples they would have been ashamed to have named them before the death of their King but since they have explained themselves God defend the holiness of his Word and confound this Divelish Divinity Those that follow are not much better they alledge the example of the Priests who resisted King Uzziah when he would have exercised the Priests Office so ought the Ministers of the Gospel to resist the King if he would administer the Sacraments but this resistance ought to be done by humble admonitions and as refusing to serve him in his design not by way of Arms In the matter of 〈…〉 the Priests used not any violence it is said 〈…〉 caused him to go out of the Temple because Go◠〈…〉 him with the Leprosie but that 〈…〉 force for the Text saith vers 20. he 〈…〉 â—ed to go out because the Lord had 〈…〉 his serves nothing for their Subject they have no other reason to alledge this but because having quarrelled against all Kings they take delight to blast their Dignity The like is the example of Elisha who commanded the door to be shut against the messenger that was sent from Ioram to cut off his head 2 Kings 2.32 If Elisha had sent a Messenger to cut off the Kings Head the example had been to the purpose for this is our case at this day but to shut the door against an Officer of the Kings to save his life being condemned to die wrongfully and without force of Justice is very far from attempting either against the Person or Authority of the King The English Law in many Caseâ— gives to every one his house for a place of safety neither is there any Law either Divine or Humane that forbids us to defend a blow from what part soever it comes if the Covenanters had done no other thing there never had been a War but they proceeded further then defence Was there ever a more important Action upon so small a foundation to persecute their King by Sea and Land destroy his Estate plant their Cannon against his Person imprison him and at last cut off his head because Elisha caused the door to be shut against the Messenger of Joram But in recompence behold here two proofs wherein there is as much piety as reason Judg. 5.23 Deborah cursed the Inhabitants of Meroz because they came not forth to help the Lord against Jabin and Sisera and Jer. 48.10 Jeremy cursed them that kept their sword from shedding the blood of the Moabites Ergo Cursed are all they that came not to help the Covenanters against the King For these rare consequences they deserve a bundle of Thistles such as Asses feed on and to be driven from the society of men as being deprived both of Reason and Humanity who hath given them power to stretch to the King either by words or actions the judgements pronounced against the enemies of God and which are restrained to certain Nations and Persons The King was he a Moabite Was he a Pagan or an Usurper of a Kingdom as Jabin Are you Prophets as Deborah and Jeremy to curse with Authority If ye be not Prophets ye are Sacrilegious for cursing is a Fire that appertains only to God to cast forth they who are so bold to take it into their hands without Authority burn them and hurt none but themselves but oftentimes doth good to them whom they would hurt for this Rashness moves God to jealousie and provokes him to do the contrary according to the Psalmist Psal 109. Let them curse but do thou bless we have great hopes that our enemies shall be the Occasion of the blessing of God upon us since they take such pains to curse us it is the constant Argument of their Sermons and publike Prayers to it they employ the vehemency of their Eloquence and fervour of their Devotion Let us then say with David 2 Sam. 16.12 It may be the Lord will look upon our affliction and that the Lord will requite good for their cursing but let us bless them that persecute us and despitefully use us O our God! turn their Hearts and bless their persons and as our Lord Jesus by his Prayer on the Cross saved them which crucified him save we beseech thee all those that crucifie him in his Members and those who killing us think they do God service CHAP. III. Express Texts of Scripture which Commands Obedience and forbids Resistance to Soveraigns FOr to draw them from Examples and particular Cases which is their retreat to general Precepts we beseech them as they love God and their own salvation to review their proofs and consider that in all the Scripture there is neither Precepts nor Permission that authorizeth the taking up of Arms against their Soveraign but there are very many formal Commands to the contrary The first Commandment Honour thy Father and thy Mother binds us to honour the King for in the beginning Soveraignty appertained to Fathers and is derived of the paternal power Deut. 13.6 c. Now it is impossible to honour the King and draw your sword against him upon which we observe that in case of Idolatry the Father was commanded by the King to accuse his Son and Daughter and the Husband his Wife and to stretch forth first his hand against them to slay them but neither the Son nor the Daughter ought to accuse the Father nor the Wife the Husband much less to put forth their hand against them Whence we learn that neither Children nor Subjects ought to rise up against their Fathers or their Kings which have in them the Paternal Character no not for the service of God and that their Persons ought to be inviolable those who confess this Truth and yet in the mean while separate the Authority of the King from his Person deny that which they have confessed and expose the Person of the King to violence for it is the Authority that renders the Persons of Kings unviolable Therefore among so many Reprehensions and Judgments against Idolatrous Kings whereof the holy History is full ye shall in no place nor part find that the people are reproved for not depressing or deposing their King ordinarily the punishment that God sent upon them came immediatly from himself or out of the Kingdome not by their own Subjects Before God would employ Jehu who was a Subject to destroy the Kings of Israel and Judah he anointed him King and besides gave him a special and extraordinary Command We say the like of Jeroboam whose Example is very ill alledged to defend Rebellion for Jeroboam was sent of God to take the Kingdom from Rehoboam and was authorized by a formal donation The sentence of David before mentioned 1 Sam. â—6 9 is of
very great weight Who can stretch forth his hand against the Lords Anointed and be guiltless And this other of him Touch not mine Anointed and do my Prophets no harm Psal 109.19 But the Covenanters have violently and cruelly proceeded against both God speaking under the name of Soveraign Wisdom saith By me Kings reign and Princes decree Justice By me Princes rule and Nobles even all the Judges of the earth Prov. 8.15 16. If it be by him that Kings reign they should be respected for love of him and he that resists them makes against God To this purpose also tends that excellent scripture Prov. 24.21 22. My Son fear thou the Lord and the King and meddle not with them that are given to change For their calamity shall rise suddenly and who knoweth the ruine of them both A Scripture which shews that the fear of the King is a part of the fear of God and that those that rise up against him are reserved of God for a sudden calamity And this is also of him Eccles 8.2 I counsel you to keep the Kings Commandment and that in regard of the Oath of God A passage that binds us to keep the Commandment of the King for the Love of God and the Oath of Allegiance under which all Subjects are born and many have actually taken for every Oath is a contract made with God And a little after Eccles 8.14 Where the word of the King is there is power and who may say unto him what dost thou But we have to do with those who make this Question to their King and care neither for his word nor power The Law speaks expresly Exod. 22.28 Thou shalt not revile the Judges nor curse the Ruler of thy people Yea it restrains the thoughts as well as actions Eccles 10.20 Curse not the King no not in thy thoughts If we are not to speak nor think ill of the King much less should do ill to him the violation of these Commands by the Covenanters are too enormous and cry aloud to Heaven for vengeance Our Lord Jesus Christ himself commands us to render to Cesar the things which are Cesars and to God the things that are Gods Mat. 22. â—1 He himself would pay Tribute to Cesar although of right he should have made Cesar Tributary to him and not having money he caused it to be brought to him by a Miracle rather than he would be wanting in this duty this is far from taking the Kings Revenues from him and employing the Tribute due to him to raise a war against him When the Officers of Justice came to take him he rebuked his Disciple who had drawn his sword against them and healed the wound that he had made Mat. 26. He suffered himself peaceably to be led before Herod and Pilate whom he might have as easily destroyed as make them fall down backward who came to apprehend him but he submitted to the Divine Authority that shined in the Person of the Governour yea even to death openly professing that the power which he had was from above John 19.11 If the power of Kings depended upon the gift of their Subjects as the Covenanters held Jesus Christ should have said that the power that he had was from below but this Divinity proceeds from another Doctor than the Son of God Saint Paul is marvellous express and full upon this point Rom. 13.1 c. Let every soul be subject unto the higher Powers for there is no Power but of God The Powers that be are ordained of God Whosoever therefore resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves damnation For Rulers are not a terrour to good works but to the evil Wilt thou then not be afraid of the Power Do that which is good and thou shalt have praise of the same For he is the Minister of God to thee for good but if thou do that which is evil be afraid for he beareth not the sword in vain for he is the Minister of God a revenger to execute wrath upon him that doth evil Wherefore ye must needs be subject not only for wrath but also for Conscience sake For for this cause pâ—y you tribute also for they are Gods Ministers attending continually upon this very thing Render therefore to all their dues Tribute to whom Tribute is due Custome to whom Custome Fear to whom Fear Honour to whom Honour Oh! behold with what vigour of spirit and power the Apostle presseth Obedience and condemns resistance of Soveraign Powers Is there any thing in the world so strong and pressing as this Divine Lesson the authority alone had been sufficient but over and above he adds threatnings promises reason upon reason they who shall well consider the Text will learn That it is impossible to be a good Christian without being a good Subject and that they cannot resist the King without resisting God also that terrible threatning of damnation should retain men in their duty Let every one in the fear of God that have born Arms against their King think well of this and repent Oh! it is a dangerous thing to resist God he must be very imprudent that will hazard the damnation of his soul so formally denounced against Rebels upon distinctions and good intentions at the great day of account they will find these very light things The Divines of the Covenant labour with might and main to elude the force of this Scripture which plucks them by the throat they change themselves into many contrary forms to escape it as we shall see hereafter Saint Paul recommends this Doctrine to Titus Tit. 3.1 2. Put them in mind to be subject to Principalities and Powers to obey Magistrates to be ready to every good work to speak evil of no man to be in brawlers shewing all meekness to all men A dangerous Scripture to teach subjection and meekness is to strike the Covenanter at the heart Saint Peter speaks in the same stile 1 Pet. 2.13 c. Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as supream or unto Governours as unto them that are sent by him for the punishment of evil doers and the praise of them that do well for so is the will of God that with well doing ye may put to silence the ignorance of foolish men As free and not using your liberty for a cloak of maliciousnesse but as the Servants of God Honour all men Love the Brotherhood Fear God Honour the King The rest of the Chapter is employed in teaching Christians to submit to their Superiours and to suffer for righteousness Behold truly the Doctrine of Christ it 's thus that the Apostles plaâ—ted the Church it 's thus that they fought the good fight not in killing Kings but in bearing the Cross for the Gospel One of ours having requested a Learned Divine that followed the party of the Covenanters that he would give him a precept of