same and are such as doe neither plot or countenance the plotting of any evill or sowe any seed of rebellion against the higher powers but doe owe and acknowledge them all due reverence as also the law requireth and their carriage doth witnes for them in the place where they dwell and performe all dutyes of honour and office without complaint I have therefore cumbered the presse herewith fearing least any should either be discouraged by these rumorâ— and slaunders which are and have biâ— hitherto cast upon us from imbracing the truth and walking in the right way or should through misse-reports condemne the righteous with the guilty and also to stop the mouthes of gainsayers who if notwithstanding theâ— shall see this defence they doe still persist in their opprobrious calumniations shal be left without excuse before the face of God f Rom. 2 â— whose judgment is according to truth against those that commit such things I have sought herein nothing but the glory of God and the vindication of the truth from unjust contempt which if it shall notwithstanding suffer I shall desire of God that I may be accounted worthy to suffer with it And for a conclusion it is myne heartie desire that all people whatsoever which doe make any profession of the truth may approve themselves such in their conversations as g Pro. 24 21. feare God and honour the King and meddle not with them that are given to change but h Heb. 12 14 follow peace with all men and holynes without which no man can see the Lord medling w th their own callings and be not busy bodies in other mens matters that those which i 1 Pet. 3 16. speak evill of them may be ashamed who falsly accuse their good conversation in Christ But if any of them doe under colour of religion or Conscience resist the lawfull commands of their prince or governour and doe suffer for it let them thanke themselves and confesse the justice of God upon them for k Rom. 13 4. they are his ministers appointed to execute vengeance on them that doe evill and they beare not the sword in vaine 2 Tim. 2 7. Consider what I say and the Lord givâ— thee understanding in all things 1 Thess 5 21. Prove all things hold fast that which iâ— good An exhortation to pray for Princes 1. Ep. to Timotheus Cap. 2. vers 1. 2. 3. I exhort therfore that first of all supplications prayers intercessions and giving of thankes be made for all men for Kinges and for all that are in authority that we may lead a quiet and peaceable life in all godlines and honestie For this is good and acceptable in the sight of God our Saviour c. THis exhortation as also the whole epistle was written and sent by Paul the blessed Apostle of Iesus Christ to l 1 Tim. 1 1. 3. Timothy the Euangelist whom he besought when he went to Macedonia to abide at Ephesus a renowned city of Asia wherein the Lord had planted a famous m Rev. 1. 11. and 2 1. Church of Saints and true worshippers of his name notwithstanding the heathenish service of that great goddesse Diana and the image which fell downe from Iupiter did there so greatly flourish Act. 19 24. 27. 28. 35. where the Lord wrought by the hands of Paul many miracles Acts 19 11. where the Apostle fought with beasts in the manner of men 1 Cor. 15 32. and wherein there was a great doore and effectuall opened to him though there were manie adversaries 1 Cor. 16 9. The end of the abiding of Timothy at Ephesus in the Apostle his absence was to supply that service which the Apostle himself should have done if he had bin present namely a 1 Tim. 1 3. to charge some that they should teach no other doctrine than that which the Apostle had taught them or than was agreable to b 2 Tim. 1 13. sound and wholsome wordes of faith and love which is in Christ Iesus Now as persons of greater place and authority leaving others more inferior in wisdome and power to discharge some duty for them in their necessary absence or to attend upon a service which they themselves are called from by occasions elswhere doe give them not only commission but also direction how the same should be done So the Apostle Paul the master builder of the Churches of the gentiles 1 Cor. 3 10. not onlie giveth Timothy commission to tarry in his stead but also counselleth and directeth him how to behave himselfe in the house of God which is the Church of the living God the pillar and ground of truth 1 Tim. 3 16. And amongst the many most excellent divine infallible rules of direction which he giveth him we are now called upon to consider and attend unto one of the chiefest and principallest thinges which he gave him in charge the which he doth not in commanding and lordly termes but with meeknesse and love saying I exhort therfore that first of all c. The Apostle's intent and purpose in this exhortation is not to Timothy alone that he should performe this but that he should teach it to the Church of God as the mynd of the Apostle which was the c 1 Cor. 7 40. mynd of God himselfe wherfore the Apostle saith I exhort therfore c. as if he should say If any man shall resist or refuse thy exhortation to or example in the performance of this duty let them know that it is the exhortation of me Paul the Apostle of Christ who have with power and demonstration of the Spirit approved my self among them by signes and wonders to be no fabler or leight fellowe to be no seducer and deceitfull worker but the minister legate and messenger of God himselfe who hath put his word in my mouth which if they obey not they may have cause to repent it As this exhortation was at the first intended and penned by the Apostle for the instruction of the church of God and the substance of this treatise thereupon delivered to a congregation of Believers as is noted in the preface So the intent now of publishing it is not to exhort wicked and worldly men to make prayers and supplications unto God or to assure them of any benefit by so doeing for the scripture saith that the sacrifices of the wicked are abomination to the Lord Prov. 15 8. and 21 27. and 28 9. and those that call upon the name of the Lord shall be saved but how shall they call upon him in whom they have not believed c. Rom. 10 13. 14. And if they say they doe believe then the scripture saith againe that faith without works is dead Jam. 2 17. 20. 26. and they that professe they know God and in d Tit. 1 16. workes deny him and are abominable and disobedient and unto every good worke reprobate they have the e 2 Tim. 3 5. forme of godlinesse but denie
of the gospell and not to this day called home again though they may say with the prophet Daniel that before God innocency was found in them and before the King they had done no hurt Dan. 6 22. wherfore the Lord hath preserved them unto this day and provided for them an hiding place from the stormie wynds and tempests of his wrath which are fallen upon our English Region And who can tell but this may be a scourge upon them for their banishing and cruell persecuting of the Saints whose cause the Lord doth to this day justifie by his gratious administrations toward them and whose righteousnes he shall bring forth Psal 37 6. 9. 39. 40. as the light and their judgment as the noone day for evill doers shal be cut off but those that wait upon the Lord they shall inherite the Earth For the salvation of the righteous is of the Lord he is their strength in time of trouble and the Lord shall helpe them and deliver them he shall deliver them from the wicked and save them becaus they trust in him In this treatise thou mayest plainly perceave if thou be not prejudiced by partiallity or worldly mindednesse how unjustly the people of that profession espetially those that sojourne at Amsterdam are charged of being disturbers of the Commonweale and enemyes to Kingly powers on earth whiles they approve such doctrine to be taught amongst them as hath bin alwayes their profession from their first separation from the Church of England as may be seen by their Apologie or defence published against the groundlesse imputations of the Oxford-doctors in the yeare 1604. and dedicated to K. Iames of famous memory By which Apologie thou maist perceive for whom it is that I make this defence not for all that are called Brownists for I must confesse with the * Ansvv to the K. decla concering his victory Oct. 3. 1642. honourable court of Parliament of England that there are many now a dayes that goe under the name of Brownists that come farre short of the principles which those which heretofore have only had that name cast upon them doe hold such as are Semi-seperatists as they are termed who can hold one foot in the Church of God and the other in the Synagogue of Satan partake of the Lords table and the table of divels and many forward professors whom I leave to stand or fall to their owne master knowing that God is also able to make them stand Rom. 14 4. but only for a small company of poore despised Christians who are constrayned to dwell in a strange Country a Rev. 1 9. for the word of God and for the testimony of Jesus Christ But blessed be the great God of heaven and earth the father of mercies the God of all consolation who alwaies causeth them to b 2 Cor. 2 14. tryumph in Christ and hath c 2 Cor. 1 4. comforted them in all their tribulaâ—ion and made them able to comfort others that have bin iâ— trouble by the comfort wherewith they themselves are comforted of God For the substance of the treatise â— hope thou shalt find it agreable te the a 1 Pet. 4 11. word of God for I desire to utteâ— nothing in publike but what the scripture hath first spoken or endited to me by which b Rev. 2 29. the Spirit speaketh unto the churches But beautifull oâ— loftie stile to please humane phantasies thou mayst not expect from onâ— that is no scholler in humane sciences and studyeth for no greater learning than to speak the truth in plain English nor such sobriety and gravity as dotâ— befit so weighty a subjeâ—t from one thâ— is so tender in age and hath bin buâ— foure yeares in the schoole of Christ and is full of like c Acts. 14 15. passions and humane infirmities as other men are Wherâ—fore if any thing be let fall through mâ— unadvisednesse herein not beseeminâ— the gospell of Christ and the ministery of the same I know those that feare God will not rejoyce in it and the wise will lovingly reprove me for it and I by God's grace shal be ready to acknowledge it and an other time to amend it if I can I have bin moved to the publishing hereof by the divers speeches and declarations which have bin given out on all handes in these troublesome times wherein those that feare God and seperate from sin as much as in them is have bin inveighed against as a companie of scismaticall and troublesome spirits to the State Yea writings have bin published in the name of the King 's most excellent maiesty whom we ought all under God to reverence as the father of our Country and God's vicegerent in his dominions wherein have bin great imputations of evill against such under the name of Brownists as if they and Anabaptists with the assistance of K. Declar. against the Parl. assessing dat Dec. 8. 1642. Pag. 5. vitious and deboished persons of desperate fortunes take upon them to breake up rifle houses as publike avowed ministers of a new invented authority c. and afterwards it is said whilst Scismaticall illiterate and scandalous preachers fill their pulpits churches with blasphemy irreverence and treason and incite their auditors to nothing but murder and rebellion c. And again pag. 7. These are the men who joyning with the Anabaptists and Brownists of London first changed the governement and discipline of that City would undoe the Kingdome c. And some thing I have read in some former writings striking at the godly people at Amsterdam also as if they were the originall of these stirs and tumults when as it is nothing els but for the sins of the land that God's hand is stretched out against them Wherfore it is imputed as a blame to the Parliament and city of London that they maintaine countenance Brownists c. See declar of vict Oct. 3. 1642. and his Majesties answere to the Cities petition for peace read in a Common hall c. Now the law hath required me not to revile or d Exod. 22â— 28. Acts. 23 5. curse the ruler of my people neither can I easily be brought to think that these expressions proceeded originally out of his princely heart which if yet they did farre be it from me to censure him for them in my e Eccl. 10 â— 20. thoughts I have also heard and understood and the current of writings maketh me somewhat to credit it that it is a common practise of their parsons and vicars in their pulpits that they may curry favour with the bad counsillers about the King to inveigh against Brownists and Seperatists as the only seditious and rebellious persons of the Kingdome But by the following treatise thou majest plainly perceave gentle reader that whosoever are guilty of those faults yet that poore Congregation for whom I plead who have their habitation in a farre Country are free and innocent of the
oppressor that they may know their obedient and loving subjects from proud traiterous rebels for * Virgil Regûm est parcere subject is and debellare superbos it is the property of Kings to spare their subjects but to suppresse the proud and rebellious And as they are the ministers of God so their office power is the ordinance of God he hath appointed that there shal be Rom. 13 1. 2. governors rulers over the people in his power it is to set up and pull downe whom he pleaseth From whence it may he reasoned thus whatsoever function or administration is ordained and appointed of God whither it be for the good of the body or soul of man or both whosoever shal be lawfully called to the executing of any such charge are to be prayed for and thankes to be given to God for their good or the good which we receave by them But Kings and those that are put into lawfull place are so ordained and appointed of God therfore to be prayed for c in obedience to Gods ordinance and that it may be sanctifyed unto us Thirdly the burthen of all the civile state lyeth principally on their shoulders and their miscarriage tendeth to the damage and hurt of the whole body politick and so unto Christians as they are members of the Comon wealth as well as others as we may see by daylie experience On the other hand the safety preservation and good carriage of the King reacheth unto the whole common wealth What can be then lesse done for them than to commend them and their governement to God in our prayers saying * Ps 72 1. Give the King thy judgment ô Lord and thy righteousnes to the Kings son Fourthly they are appointed of God amongst other things for the maintaynance of his church and truth against the persecuting hands of malitious bloody enemyes therfore necessary it is yea the duty of every member of the Church to pray for them that the Lord would make them v Isa 49 23. nurssing fathers to his Israel For the x Pro. 21 1. hearts of Kings are in the handes of the Lord and as the rivers of water he turneth them whither soever it pleaseth him Fiftly how ever it come to passe whither they be friends or enemyes good or bad for us or against us yet in praying for them we please God and our prayers returne into our owne bosomes as hath bin before noted Which may serve for the just condemnation Vse of those that in stead of praying for Kinges princes and magistrates doe curse them that is speake evill of them Neither doe they beare that honour and reverence in their hearts to them which is meet Exod. 22 28. Eccl. 10 20. 2 Pet. 2 10. 11. Jude vers 8. And the equality and truth of this point may be a ground of exhortation to all that feare God to manifest their honour love and fidelity to their prince by praying for him What though he be not so wise and prudent in governing as he ought yet let not that put thee off from performance of thy duty which God hath required of thee He shall answere for his administration and thou for thy subjection and fidelity His negligence shall not excuse thee for thine What though he be an enemy to the truth and seeketh to destroy thy body and goods becaus thou canst not with good conscience obey his humane lawes which thou findest to be contrarie to God's law yet cease not to pray for him yea know that in such case thou hast greater reason to pray for him that God would turne his heart And what knowest thou but thy fervent prayers may prevaile so farr with God as to move him to inclyne his heart to shew favour to his people and to suffer the truth to flourish or at least to favour thee in thy particuler We have the comfortable experience here in this land of God's power in this kind witnes our feedome of the gospell which we here enjoy farre otherwise than ever any of our fathers could obtaine in our native Countrie the more is the pity the Lord lay it not to their charge and can not the same God worke the same in the hearts of other princes and magistrates doubtles his hand is not shorter in one place than another but for ought thou knowest it is becaus thou art slack and negligent in calling upon God to powre his Spirit upon thy prince and to give the Senators wisdome and inclyne their hearts to shew pitie to his heritage Besides is the King or the magistrate an enemy to thee take heed how therfore thou seekest to y Rom. 12 19. avenge thy self of him by withholding thy prayers from him for this is displeasing to him who hath commanded thee to z Math. 5 44. love thyne enemyes blesse them that curse thee doe good to them that hate thee and pray for them which despite fully use thee and persecute thee If ever the Christian people of the English nation stood in need to be stirred up or awakened in this kind now is the time for me thinkes I heare divers complaine of the distance and discord which is between the Kings majestie and the honourable Court of parliament and the unreasonablenes of the malignants whom the King seemeth to countenance and I heare divers and that religious people too bemoaning the parliament and blaming the King yea preparation is made of weapons of warre and that by religious people the forwardest and most godlie labour to shew their zeal in helping the parliament with men and mony and I heare also of fasting and prayer for the good of the land and preservation of the parliament but I heare few or none of the better sort utter good desires concerning the King though I can not but think that they intend the King with his parliament as necessary adjuncts and all becaus they take him now to be misled carryed out of the way by wicked counsell Is it so that the King seemeth to be led aside from the way of Justice and it maie be unwittingly to his majesty runing upon the rocks of perill and poverty and hazarding the whole kingdome thereby what great cause is there then for the faithfull to lift up strong cryes unto God to confound and turne to foolishnes the counsels of the a 2 Sam. 15 31. Achitophels and to remove the wicked from the throne of the b Pro. 25 5. King and so over rule and perswade the heart of the King that as a father he may tender the lives estates of his children his subjects and as a prince of God may so administer the affaires of the kingdome that peace and truth may kisse each other that such as professe to feare that great name of God may under him lead a quiet and peaceable life in all godlinesse and honestie which is the fourth particular considerable in this exhortation and the
us from all iniquitie and purifie unto himself a peculiar people zealous of good workes A word or two more and then I conclude Vse Is it so that magistrates have such a charge and duty layd upon them as hath bin before intimated it followeth then that they have power and authority given them of God for the discharge hereof if the Lord give them grace and wisdome to mynd understand practise what is their duty in that way and after that manner which he in his word hath required and then it may serve to teach us to be obedient to them in the Lord to honour and reverence them in the administration of their office and to give God thankes for them when he doth put into their hearts to further and promote peace godlines and honesty in their realmes Rom. 13 1. 2. 3. Tit. 3 1. 1 Pet. 2 13. 14. 15. And it may serve for condemnation of the man of sin who doth trample the dignity of Kinges under his feet and doth yeild no subjection to them but exalteth himself l 2 Thes 2 4. above all that is called God It also reproveth the error of those false prophets who teach say that subjection came in with sin and Christ Object having taken away sin he hath also taken away subjection and they are called unto liberty therfore must not be the servants of men c concluding thence an exemption from the power of the civile magistrate Wherein they doe abuse the word Ansvv of God in making no difference between that civile subjection which is for the maintainance of the order and peace of States and Countries and slavish subjection a punishment for sin For a Christian doth not obey the magistrate for feare and through terrour as doe the wicked who are still in their sins for whose sake m 1 Tim. 1 9. 10. both the law and civile magistracie is appointed as a curbe and bridle to restraine their wicked and ravenous desires who els would readily breake foorth to commit rapine murder incest and all manner of filthinesse without shame and remorse even openly and with high hand against God but for conscience sake towards God who hath commaunded every n Rom. 13 1 soul to be subject to the higher powers for there is no power but of God and the powers that be are ordayned of God As for our redemption by Christ it is true we are redeemed by him from the service of sin and set free to serve him in o Luk. 1 74. 75. righteousnes and holynes all the dayes of our life And therfore we hold that so long as the magistrate doth command that which is agreable to righteousnes and true holynes so long we are bound to obey actively and this commandement is not grievous unto us becaus it is that which God commandeth but when he commandeth otherwise then we may must answere as the Apostles did in the like case p Acts. 4 19. it is better to obey God than man in such cases we are bound patiētly to suffer any punishment or persecution at their handes willingly submitting our selves unto death it self rather than to displease our heavenlie father And so lōg as we thus behave our selves we shall neither bring our selves in bondage to sin for to whomsoever a man yeildeth himself servant to obey his servant he is whom he obeyeth or incurre the punishment of sin But they whosoever they be that under pretence and the cloake of Christian liberty and religion doe teach any doctrine that leadeth to rebellion against anie minister of God in the lawfull discharge of his duty they are so farre from standing fast in the q Gal. 5 1. libertie wherewith Christ hath made them free that they intangle themselves againe with the yoake of bondage and while they r 2 Pot. 2 19. promise men libertie they themselves are the servants of corruption for of whomsoever a man is overcome of the same is he brought in bondage And whiles they break the ſ Mat. 5 19. least of the words of Christ and teach men so it is to be feared that they are the least in the Kingdome of heaven And it is a thing taught us by that great Doctor of the Church and therfore must be receaved and obeyed as truth viz that we in giving unto Caesar no more than what belongeth to him can not rob God of any thing of his for these two must stand togither t Math. 22 21. Give unto Caesar the things that are Caesars and unto God the thinges that are Gods What God hath joyned togither let no man put a sunder But Object they will Object yet further that beleevers are in the kingdome of heaven here in this life and therfore to be in obedience to none but to Christ their King which is not farre discrepant from that which some have affirmed of late that becaus Christ's kingdome is not from hence or of this world and that to Christians there is but one God therfore no subjection or superioritie to be given to the prince in Ecclesiasticall causes i. e as themselves have interpreted the dutyes required in the first table of the lawe Wherein they erre greatly not knowing the scripture nor the order wherein God hath set mankind here on earth both for the upholding of his Spirituall and civile estate neither understanding well what they speake or whereof they affirme in that they perceave not that there are two kinds of goverment in this world a thing so plaine as nothing is plainer The one Spirituall of Christ in his Church in which respect all are to be in a like subjection unto Christ both prince and people noble men and them of lowe degree and to be governed by such officers and lawes as the Lord Jesus hath for that end instituted and in this estate the prince and people are brethren and of like liberty authoritie neither maie they be masters of one an others faith but fellow helpers of each others joy The other is civile or worldly in the common wealth which governement is also of God and ought to be administered according to his lawe being the perfect rule of righteousnes according to which all humane lawes ought to be made or els Judgment and justice can not be rightly executed In which estate we are to be considered in severall degrees and conditions as namely one is a prince or King the rest are the subjects and people some are magistrates others are those under their goverment one is a father an other a child one a master an other a servant and according to these relations the inferiour is to be in subjection to the Superiour in the Lord. To denie the power of the magistrate in the common wealth were to inforce a denyall of the power of masters and fathers in their familyes seing one and 5 Com. the same commandement of the lawe requireth subjection to the one as well as the other and
of Rome and honour the pope as head of the Church c. So I also take that generally the common people in England and elswhere doe understand by Brownists or Brownistically affected seing the name can not agree to anie point of doctrine such as doe follow that doctrine and discipline which one Browne was a prime author witnes and constant maintayner of by word and writing which to prove concerning the doctrine and discipline professed by those who seperate from the church of England as a false Church not daring to have any communion with her for feare of defyling their garments and hold the discipline of every true church to be independant would be hard for any of those that so call them be they never so learned history-graphers to doe But indeed thus much I confesse that I have both heard and read of one Browne who lived about the latter end of Q Elizabeth or beginning of K. James his raigne and had receaved once some tast of the good word of God and made some profession of the truth but afterwards revolted from the countenanceing of the way of God it seemeth for the 2 Tim. 4 10. love of the world and turned like the dog to his old vomit for he tooke againe upon him his Antichristian ministery and countenanced the Church of England to his death though I have also heard that when he hath bin put upon it in discourse to shew reasons against the way which he did so discountenance he could say little or nothing yet becaus of the flesh pots of Egypt the garlick and the onyons wherewith his belly was filled and having it may be tasted or seene the poverty of the Saints and hatred of men against them which is one of their Ioh. 16 33. badges here in this world he was loth to leave it by personall seperation Wherfore I see little ground why the professors of seperation should be called after his name as if they were his disciples But rather I conceave I have the witnes not of man but of God in my behalf that he returning againe to the state of the Church of England and dyeing in the testimony thereof countenanceing it by his communion and society therein and being a preacher thereof hath thereby manifested to the world and to men that 1 Ioh. 2 19. he was not of us for if he had bin of us he would no doubt have continued with us but he went out from us that he might be made manifest that he was not of us Whence I conclude that they may according to the signification of the word more properly than any be called Brownists who for the love of their earthly benefits and to avoyd the hatred of men doe continue still in or returne againe unto the countenanceing of the Antichristian estate wherein the Church of England was at that time and those indeed are they that are Brownistically affected i. e. affected as Browne was Wherfore my hope is that whensoever the high court of Parliament shall proceed to their well setled reformation though I expect not that by the ordinances of men the truth of God shal be ever established in the sincere profession thereof and that becaus the Lord himself saith Psa 110 2. that his people shal be voluntaries in the day of his power and our Saviour plainly declareth that no man Ioh. 6 44. can come to him but whom the father draweth for it is not Zach. 4 6. by might or armies nor by power but by my Spirit saith the Lord of hosts they will manifest to the world their utter dislike of P. Ansvv to the K. declar of his vict Oct. 3. 1642. pag. 10. Brownisme according to the reall and proper signification of the expression that is those that follow Browne in the countenanceing and approving of the man of sin his Antichristian Hierarchie And to this understanding of this nick-name they are necessarily bound by the rule of charity upon their owne grounds for if they hold seperation from the Church of England to be an error and that Browne was once in that way then when afterward he returned from that and gave them such satisfaction as that he receaved again his ministerie he repented of his former error Now for to make him a patrone or father of that whereof he repented and which he cast off is a great breach of charity not beseeming such as accompt themselves ministers of Christ to put upon their follow-labourers I have spoken thus much upon this slight occasion only for this end that the professors of the truth all that are well mynded may take notice that there is at this day no religion heresy sect or faction that doth so unjustly and improperly beare the name wherewith they are usually named by their opposites as doth this poore despised people But let them be comforted that it is for Christ's sake their seperation from the unfruitfull works of darknesse that they are so named and happie are they therein for great shal be their reward in heaven I have perceived also now in these dayes of England's trouble the presses to be imployed more freely than they have bin in times past and many are bold to publish their conceits and opinions in matter of Religion and to be counsillors admonitors to that high honourable court which is the great Counsill of the Kingdom how they should behave themselves and what they should inclyne to in their reformation of Church-goverment Which mē doe seem to me to spēd labour and trouble that Court in vain for if they did rightly consider the nature of Christ's kingdome they need not seeke unto men but if they be servants of God they need only to seeke unto him who is the Nom. 27 16. God of the spirits of all flesb to send forth his word with the power and demonstration of his good Spirit which would be as indeed it is the onlie and suffitient way and meanes for planting and establishing of his true Church and only advise the Parliament to approve themselves the ministers of God in suffering his truth to flourish and cherishing the professors of the same and to restrain by their power the malice of wicked persecutors as did that noble King Darius of Persia who commanded the enemyes beyond the river Ezra 6 6. 7. 11. 12. to be farr from hindering the Jewes from building the house of God yea whosoever saith he shall alter this word let timber be pulled downe from his house and being set up let him be hanged thereon and his house be made a dunghill for this And the God that hath caused his name to dwell there destroy all Kings and people that shall put to their hand to alter and to destroy this house of God which is at Jerusalem and to make such wholsome and good lawes as might inable and authorise the civill magistrates and Courts of justice Mr. Nevvcomen in his serm before the Parl 5 November 1642. pag. 44.