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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94740	A supplement to the Serious consideration of the oath of the Kings supremacy; published October 1660. In, first, some consideration of the oath of allegiance. Secondly, vindicating of the consideration of the oaths of the Kings supremacy and allegiance, from the exceptions of Richard Hubberthorn, Samuel Fisher, Samuel Hodgkin, and some others against them, in the points of swearing in some case, and the matters of those oaths. By John Tombes B.D.	Tombes, John, 1603?-1676.	1661 (1661)	Wing T1821; Thomason E1084_1; ESTC R207991	39,490	48

that had the Law of God amongst them and were famous in the world for their earthly wisdom and knowledge Stephen was stoned and James the Apostle killed with the sword supposed to be tares or the children of the wicked One when they were the pretious wheat of God Acts 6. 13 14. and 12. 2. The Christians that suffered in the ten persecutions were they not accused of being pestilent fellows movers of sedition turners of the world upside down enemies to Caesar Acts 24. 5 12. and 17. 6 7. when the contrary was most true and they will be found to be the faithful martyrs of Jesus So in latter times many of those that have been put to death for heresie and blasphemy are by this age acknowledged to be the Saints of God O King that our words might be acceptable to thee consider that neither thy Self nor Counsellors have the spirit of infallibility if the Apostles that had an extraordinary spirit of discerning must not pluck up the tares lest they root up the wheat also how can any Prince on earth undertake a work so dangerous It is possible many of those that are counted false worshippers and hereticks in this day may at the time when God shall judge the world in righteousness be servants of the most high God Remember we pray thee that those that lived in the days of the Lord Jesus accused their fathers for being guilty of the blood of the Prophets saying If we had been in the days of our Fathers we would not have been partakers with them in the blood of the Prophets Mat. 23. 29 30. yet themselves killed the Lord of life The Romish Church also saith if we had lived in the days of the heathen Emperors we would not have been partakers with them in the blood of the Christians yet puts to death many as righteous as they were and now many of thy subjects in this Nation are ready to say If we had lived in the days of Queen Mary we would not have been guilty with our Fathers in the blood of those good men that then suffered yet such a spirit of persecution is now risen up as if not restrained will terminate in the blood of many good men and so bring down the wrath of God upon this generation and there will be no remedy Answ I could eccho out all this after them were not this alledged as a ground of their denial of the taking the Oath of the Kings Supremacy It is a good wish that the King would deeply consider and remember all this some acts of his give cause to think he doth and to hope he will remember it I said somewhat to the same effect in my Serious Consideration of the Oath of the Kings Supremacy and such things as have lately hapned give still cause to inculcate this that his Majesty his Counsel and Ministers of justice have need of very much circumspection how they imprison and other ways punish men for their dissent from that which is established in matters of faith and worship sith this power of punishing for supposed heresies errours and schisms hath been so unhappily and unrighteously managed as gives cause to fear that it neither was nor will nor can be well used without destruction of many innocent persons God forbid I should justifie any abuse or neglect according to my power and place the seeking of reformation Nevertheless all this amounts not to a sufficient ground or reason to deny the Kings Supremacy in spirituals sith the like abuses happen in temporal things and yet these Petitioners deny not the promise yea and that indeed in words of swearing of obedience in temporal causes We might make a Catalogue of Sauls Davids Solomons and others oppressions in temporal things shall we therefore deny their regal power in them no but acknowledge the power and oppose the abuse yet not by arms or other unpeaceable ways but by Petitions to the Rulers prayers to God patient suffering which are the weapons whereby Christians conquer For which reason I except not against that which the Petitioners adde 4. To inflict temporal punishmemts upon any of us thy subjects for not conforming to thy decrees that restrain us from the worship that we know to be of God Is it not a breach of that royal law that commands thee that whatsoever ye would that men should do to you do you even so to them for this is the law and the Prophets Mat. 7. 12. And we would in all humility offer to thy consideration if thy soul were in our souls stead wouldest thou be satisfied with the same measure as is now dealt unto us when neither the God of heaven nor our own consciences condemn us of any evil intended against thy person or authority Nor can the greatest of our enemies make any due proof of any combination or plotting with any upon the face of the earth for the disturbance of the publique peace And this we can with boldness say because we know our own innocency Yet cannot this be a sufficient ground of denying the Kings Supremacy in spirituals nor is the proof of that Supremacy enervated by what follows But whereas it is objected that the Kings of Israel and Judah under the old Testament had power in spiritual causes and did punish blasphemy and Idolatry which are crimes of the highest nature against God we confess they had such power which was given to them in plain precepts written in the law of Moses but the Gospel that we live under is another dispensation in which the Lord Jesus is the only Law-giver who doth not as Moses proceed against the transgressors of his precepts by external force and power to the destroying them in their bodies and estates in this life but in long suffering waits on men not willing they should perish but rather that they should repent and be saved 2 Thes 1. 9. 2 Pet. 3. 9. Acts 17. 31. and when any continues in disobedience to the Gospel his punishment is eternal in the world to come The Apostle Paul testifies of himself that he was a blasphemer and perescuter 1 Tim. 1. 20. And if the mind of God had been that he should have suffered death in that condition how should he have had repentance given him and been such a glorious instrument in the Church as he was Furthermore it is too well known that the Jews are the greatest blasphemers against our Lord Jesus Christ as are on the earth yet it is not the mind of the Lord they should be destroyed from the face of the earth for how then should the Scripture be fulfilled wherein God hath promised to call them and to make them the most glorious Nation of the world Oh how can they be converted if they be not permitted where the Gospel is preached We speak not this in favour of any blasphemy for our souls abhor it but because we would have the lives of men as precious in thy eyes O King as they are in

made Christians by civil penalties sith Religion is not to be inforced but perswaded yet being Christians they may be corrected by civil penalties As the Apostle Paul though he said what have I to do to judge them that are without 1 Cor. 5. 12. yet did not exclude Ecclesiastical penalties on them that are within no more are they that are within freed from civil penalties in some things Ecclesiastical because they are within though perhaps they that are without are not to be compelled to come in And yet it is not proved that a King may not use some civil penalties especially denying of favours and priviledges to them that embrace not the faith or rather it is certain he ought so to put a difference between Christians and infidels godly Christians and profane loose ones that the former may have that encouragement and benefit which others have not according to Davids example Psal 101. which a King ought to follow As for the speech of Christ Luke 9. 54 55 56. it serves much less for the Petitioners purpose For 1. The reason of the disciples desire of calling fire from heaven was not their not receiving them or their doctrine as Christian but as Jews For the Samaritans did not receive Christ because his face was as though he would go to Jerusalem ver 53. which shews that their not receiving him was out of the hatred they bare to him as a Jew and to the worship which was at Jerusalem according to what we read of the Samaritans Joh. 4. 9 20. 8. 48. And therefore this is not to the present purpose of Christs denying power to the Civil Magistrate to inflict civil penalties on the non-receivers of his doctrine 2. The fact of the Samaritans was far different from the fact of the Captains that came to take Elijah 2 Kings 1. chap. For they came to take Elijah to destroy him these only did not receive Christ those doubtless were worshippers of Baal and joyned with the King of Israel to uphold idolatry and to persecute the Prophets and Worshippers of the true God which made them more justly objects of wrath and Divine vengeance then the Samaritans were 3. That which the disciples would have had fall on the Samaritans was fire from heaven to destroy them which was too great a punishment for that neglect But this doth not prove that a lesser and proportionable penalty may not be inflicted on some disorderly Christians by a Civil Magistrate 4. The disciples were but private persons and were carried with a private and selfish spirit even the desire of private revenge and therefore Christ rebukes them as not minding with what spirit they were moved which hinders not but that a publique Magistrate ex zelo justitiae with a publique spirit out of zeal of justice may inflict some proportionable civil penalties on Christians who are his subjects for some offences in spiritual or Ecclesiastical things or causes But say the Petitioners 2. If any men under heaven have had any such power in the dayes of the Gospel the Apostles and Elders in the Primitive times must needs have had it but this they disowned The Apostle Paul in 2 Cor. 1. 24. saith thus Not for that we have dominion over your faith but are helpers of your joy for by faith you stand yea the Lord Jesus when they strove for Domination forbids it saying ye know that the Princes of the Gentiles exercise dominion over them and they that are great do exercise authority upon them but it shall not be so amongst you Mat. 20. 25 26. even so saith Peter speaking to the Elders Feed the flock of God which is amongst you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready mind neither as being Lords over Gods heritage but being examples to the flock 1 Pet. 5. 2 3. And in truth the Apostles and disciples were not to use any external force to carry on their masters work but only by shewing the terrours of the Lord were to perswade men and in case of resistance to shake the dust from their feet as a witness against their opposers Answ 1. To have dominion over our faith that is to appoint authoritatively what we shall believe what not so as that if we believe not we sin against God and are liable to his wrath is peculiar to Christ the great Prophet of the Church Acts 3. 22 23. To the Apostles themselves Christ said Mat. 23. 10. Neither be ye called Masters for one is your Master even Christ Neither the Pope nor any Council of Bishops or Elders much less Kings and Parliaments who take not upon them to be teachers in the Church can prescribe to us our Creed or form of Worship of God any otherwise then Christ and his Apostles from him have delivered them to us Nor doth the Oath of Supremacy ascribe to them such power and authority but it hath been disclaimed as is before shewed Nevertheless Princes may require those under their Dominions to worship God in Christ according to the plain direction of the Scriptures of the new Testament and if they set up idols blaspheme the God of heaven c. may inflict civil punishment they may forbid and punish the teaching of some doctrines tending to the reproach of Religion destructive of Christianity of Civil Government provided they be very wary that they do not judge by any other then the plain declarations of the holy Scripture and not by the authority of any Councils or Fathers sith as it is in the 21. Article of the Church of England General Councils have erred and may erre in things pertaining to God and the punishment be so proportioned and qualified as may agree with justice equity prudence clemency and other vertues requisite in them that rule over others Nor 〈◊〉 that which is here alledged of validity to disprove it For 1. It is not rightly supposed that Princes have not in the days of the Gospel a power in matters of Religion which the Apostles and Elders in the Primitive times had not The contrary is proved in my Serious Consideration of the Oath of Supremacy in the confirmation of the 4th and 5th Propositions The Apostles and Elders as messengers of Christ and Pastors of the Church had their peculiar authority which Princes are not to usurp and Princes have their peculiar power and authority to which every soul is to be subject neither have dominion over our faith and however Popes claim it our Princes disclaim it 2. The Text Mat. 20. 25 26. is rightly urged by Protestants against the Popes usurpation as I shew in my Romanism discussed Art 7. Sect. 8. but not rightly urged against Christians being civil Magistrates nor against Princes being governors over all persons in their dominions in spiritual things That which is there forbidden is rule in the Apostles over one another after the manner of the Kings of the Nations 3. The Text 1 Pet. 5. 2