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prophet his father, 2 Kings vi. 21. yet, when in the strait siege of Samaria, he was plagued with famine for his idolatry, insomuch that the pitiful mothers were made to eat their own tender children; became so insolent a tyrant, that being incensed into a madness of outragious malice against the prophet Elisha, that he sware, God do so to him, and more also, if the head of Elisha, the son of Shaphat, should stand on him that day, accordingly he sent a messenger to execute it. But the prophet, from a principle of nature, and reason, and law, as well as grace, and by the spirit of a man as well as of a prophet, stood upon his defence and encouraged those that were with him to keep out the house against him, saying, see ye how this son of a murderer (a proper stile for such a monster of a king) hath sent to take away mine head—2 Kings vi. 32. This is a strong argument for self defence; but I improve it thus; if tyrants may be opposed as sons of murderers, and murderers themselves, and no otherwise to be accounted than under such a vile character, then can they not be owned as kings; but here is an example for the first: Ergo.— 8. This man's brother in law, of the same name, Jehoram the son of Jehoshaphat, who had the daughter of Ahab to wife, and therefore walked in the way of the house of Ahab, gives us another instance. He turned apostate and tyrant, and Abimelech-like (or if you will, York-like) slew his brethren, and divers also of the princes of Israel; moreover he made high places in the mountains of Judah and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto: for which cause of his intolerable insolency in wickedness, Libnah one of the cities of priests in Judah, revolted from him, 2 Kings viii. 22. because he had forsaken the Lord God of his fathers, 2 Chron. xxi. 10. which was the motive and impulsive cause of their disowning him, and is not to be detorted to that

restricted cavil of royalists, understanding it only as the meritorious or procuring cause of his punishment, and loss sustained thereby; for it is not said of the Edomites, who revolted at the same time, as it is mentioned in another paragraph; neither of the Philistines and Arabians, and Ethiopians, whose spirit the Lord stirred up against him; these were also a punishment to him: nor would it sound very suitably to be said, that they opposed him, because he had forsaken the Lord God of his fathers: for that would insinuate some influence that his apostasy had on them, as certainly it could not but have on the Lord's priests that dwelt in Libnah, who understood by the law of God, what was their duty to do with enticers, or drawers or drivers to idolatry: and when they were not in capacity to execute the judgment of the Lord, this was the least they could, to revolt. Here then is an example of a peoples revolt from a prince, and disowning allegiance to him, because of apostasy and tyranny.

9. In this kingdom of Judah, after long experience of a succession of hereditary tyranny in many wicked kings, the people, after they had long smarted for their lazy loyalty, in their stupid abandoning, forgetting and foregoing this privilege of disowning tyrants, and keeping them in order, began at length to bestir themselves in their endeavours to recover their lost liberties, and repress tyrants insolencies on several occasions; wherein, though sometimes were extravagancies, when circumstances did mar the justice of the action, and some did go beyond their sphere in tumultuary precipitations; yet, upon the matter, it was justice, and in conformity to a moral command. One impregnable witness of this we have, in the pious plot of Jehoiada the priest, who being but a subject, as all priests were (as the deposition of Abiathar by king Solomon, 1 Kings ii. 27. proveth) entered into an association with the inferior rulers, to choose and make a new king: and notwithstanding that the

idolatress and the tyrant Athaliah, who had the possession of the government, cried treason, treason at the fact, they had her forth without the ranges, and slew her, 2 Kings xi. 14, 16. This was according to the law, Deut. xiii. and approven by all interpreters, even Mr. Pool in his Synopsis Critic. though otherwise superlatively loyal, yet approves of this, and says, she was an incurable idolatress, and therefore deserved to be deposed by the nobles of the kingdom, and quotes Grotius in loc. saying (she reigned by mere force; for the Hebrews were to have brethren for their kings, but not sisters, Deut. xvii. 15.) Hence if tyrants may be forcibly repressed, then may they peaceably be disowned; but this example confirms that: therefore —— 10. The sacred history proceeds in the relation, how this same Joash the son of Ahaziah, after he degenerated into murdering tyranny, was slain by Jozachar and Jehozabad, 2 Kings xii. 20, 21. but that was by his own servants in private assassination: therefore they are called murderers by Amaziah his son, 2 Kings xiv. 5, 6. but upon the matter it was the justice of God, which he deserved (if it had been duly execute) for the blood of the son of Jehoiada the priest, 2 Chron. xxiv. 25. So Amon the son of Manesseh, for his walking in the way of his father in idolatry and tyranny, and forsaking the Lord God of his fathers, was slain in his own house by his servants, who conspired against him; but though this was justice also upon the matter and consonant to the command for punishing idolaters and murderers, yet because defective in the manner, and done by them that took too much upon them in a perfidious way of private assassination and conspiracy, therefore the people of the land punished them for it, 2 Kings xxi. 23, 24. But the repressing and punishing of Amaziah is a more unexceptionable instance.

The people made a conspiracy against him in Jerusalem, and he fled to Lachish; but they sent after him to Lachish, and slew him there, 2 Kings xiv. 19. after the time that he turned away from following the Lord, 2 Chron. xxv. 27. which was according to the command, Deut. xiii. which hath no exception of kings in it. This action was not questioned either by the people or his successor, as the forementioned conspiracies were. His son Uzziah succeeding, who did right, and consulted the Lord (2. Chron. xxvi. 4, 5.) did not resent nor revenge his father's death; which certainly he would have done, by advice of Zechariah, who had understanding in the visions of God, if it had been a transgression. The famous and faithful Mr. Knox doth clear this passage beyond contradiction in his conference with Lethington. Hence I take an argument a fortiori, if people may conspire and concur in executing judgment upon their king turning idolater and tyrant, then much more may they revolt from him; but this example clears the antecedent: therefore.

11. The fame power and privilege of people's punishing their princes, was exemplified in the successor of him last mentioned, to wit, in Uzziah the son of Amaziah, called Azariah, 2 Kings xv. when he degenerated into the ambition of arrogating a supremacy in causes ecclesiastic and sacred, as well as civil, his heart was lifted up to his destruction, for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense. In which usurpation he was resisted by Azariah the priest, and with him fourscore priests of the Lord, that were valiant men, who withstood him, and told him, it did not appertain to him to take upon him so much, and bade him go out of the sanctuary, or else it should not be for his honour. Which indeed he stomached at as an affront, to be controuled and resisted; but in thinking to resent it, he was plagued of the Lord with leprosy; which the priests looking upon, they thrust

him out from thence: and thereafter sequestred him from all supremacy, both that which he had before in things civil, and that which he was affecting in matters sacred; for he was made to dwell in a several house, being a leper, (the law including, and here execute upon, the king as well as the beggar) and to resign the government into his son Jotham's hands, 2 Chron. xxvi. 16,—21. where it appears, he was not only excommunicated by a ceremonial punishment, but also deposed judicially. Whether he voluntarily demitted or not, it is to no purpose to contend; 'tis evident, that by the law of God, the actual exercise of his power was removed, whether with his will or against it, it is all one; and that he was punished both by God and by men is undeniable. Yea, in this, his punishment was very gentle, and far short of the severity of the law: for by the law he should have been put to death, for intermeddling with these holy things, interdicted to all but to the priests, under pain of death, Numb. iii. 10. Numb. xviii. 7. The stranger that cometh nigh shall be put to death. All were strangers that were not priests. Whence I argue, if a prince, for his usurpation beyond his line in things sacred, may by the priests be excommunicated, and by the people deposed; then may a prince, not only usurping a supremacy (as Charles did) but an absolute power of overturning all things, sacred and civil (as James doth) and oppressing his subjects in all their liberties, be disowned, a fortiori, for that is less than deposing or dethroning; but this example clears the antecedent; therefore——. See Knox's discourse to Lethington. Lex Rex, quest.

44. sect. 15, p. 461. Jus popul. chap. 3. p. 56.

12. What if I should adduce the example of a king's rebellion against, and revolt from a superior king, to whom he and his fathers both acknowledged themselves subject? Surely our royalists and loyalists would not condemn this; and yet in justifying it, they should

condemn their beloved principle of uncontrouled subjection to uncontroulable sovereigns possessing the government. Ahaz became servant to the Assyrian monarch, 2 Kings xvi. 7. yet Hezekiah his son, when the Lord was with him, and he prospered—rebelled against the king of Assyria, and he served him not, 2 Kings xviii. 7.

Hezekiah was indeed a king; but he was not Sennacherib's king; he acknowledges himself his vassal, and that he offended in disowning him, ver. 14. which certainly was his sin against the Lord, to make such an acknowledgment: for if his father's transaction with the Assyrian was sin, then it was duty to break the yoke; if the Lord was with him in that rebellion, then it was sin to acknowledge it to be his offence: and to make good this acknowledgment, it was certainly his sin to commit sacrilege, in robbing the house of God, to satisfy that tyrant. By way supplement, I shall add that instance of repressing a mad and furious tyrant, which all will acknowledge to be lawful.

Nebuchadnezzar was both stricken of God with madness, and for that was depelled from the kingdom, according to the heavenly oracle, The kingdom is departed from thee, and they shall drive thee from men, Dan. iv. 31, 33. Calvin says upon the place, he was ejected, as usually is done to tyrants, by the combination of the nobles and people, Pool's synopsis critic. in locum. Thus he was unkinged for a time, both by the just judgment of God, and by the intermediation of the just judgment of men; and could not be owned to be king at that time, when his nails were as birds claws, and he could not tell his own fingers: they could not own him to be the governor then of so many kingdoms, when he could not govern himself. Hence, though this is an instance of heathens, yet, because they acted upon a rational ground, it may be argued, If kings, because natural madness, when they cannot govern themselves, may not be owned; then also, because of moral madness, when they

will not govern but to the destruction of kingdoms, may not be owned, but the former is true: therefore also the latter. The same reason against the government of asses, will also militate against the government of tygers, the first is more eligible than the last.

Fifthly, This may be confirmed from several promises in scripture.

1. There are many gracious and precious promises of reformation of the magistracy, and restitution of good rulers, as a great blessing from God to mankind, and to the church, Isa. i. 26. 'I will restore thy judges as at the first, and thy counsellors as at the beginning, afterward thou shalt be called the city of righteousness.' If judges must first be restored before the city can be a city of righteousness, then they must be restored before we can own the government thereof: for that government, under which it cannot be a city of righteousness, cannot be owned, since it is no government, but a rebellion and combination of thieves, see ver. 33. I do not here restrict the promise, as it is a prophecy, to its exact fulfilment, as if no government were to be owned but what answers this promise, of the restitution of the primitive order of magistrates; but I plead, that when the princes are rebellious, and companions of thieves, the government is not to be owned, till judges be so far restored, as to reduce righteousness in some measure, which cannot be under tyranny.

And in the general I may plead, that none is to be owned as a magistrate, but who some way is found in a promise; for there is no ordinance of God, no duty, no blessing, no good thing, either to be done or enjoyed, but what is in a promise; but tyranny, or owning of tyrants, or subjection to usurpers, is not, nor cannot be in a promise.

We have many other promises about magistrates, as, that the Lord

will be for a spirit of judgment to him that sitteth in judgment, Isa. xxviii. 6. A tyrant cannot be capable of this happiness, nor we under tyranny, nor any while they own them. Kings shall be the church's nursing fathers, and their queens her nursing mothers, Isa. xlix. 23.

Kings are not always so, but all kings to be owned are such as can be so, at least they are never to be owned when they turn destroyers of what they should nourish; but tyrants can never be nourishers. It is promised to the Lord's people, if they will hearken diligently unto the Lord, and keep the sabbath, then shall there enter into their gates kings and princes, Jer. xxiii. 3, 4. But it is never promised, neither doth it come to pass in providence, that these duties procured tyrants.

There are many other promises to the same purpose: from whence may be concluded, the Lord will not always leave his people to howl under uneluctable tyranny, but will accomplish their deliverance in his own time and way, though we are not to look to miracles. Whence I argue, 1. Since all the ordinances of God, and rulers in a special manner, are appointed and promised as blessings, these cannot be owned for his ordinance, which are not blessings, but curses. 2. That which would vacate and evacuate all the promises of magistracy, cannot be a doctrine of God; but this that obliges to own tyrants and usurpers, as long as they are up, would vacate and evacuate all the promises of magistracy: for except the Lord work miracles, (which are not in the promise) and do all without means, they cannot be accomplished. For if any means be used, they must be such as will infer disowning of tyrants; for magistrates cannot be restored, except tyrants be removed; and whatever way they be removed without miracles, by others or their own subjects, they must still be disowned, and that before they be removed: for if they be to be owned before their removal, if they

exist, cannot make them to be disowned: dispossession cannot take away their right, if they have it before.

2. There are many promises of breaking the yoke of tyrants, Isa. x. 27. "His burden shall be taken away from off thy shoulder, and his yoke from off thy neck." And in that promise of the church's deliverance and enlargement, wherein they are prophetically urged and stirred up to some activity in co-operating with the providence, Isa. lii. 1, 2. "They are called to awake, and put on strength and their beautiful garments—and to shake themselves from the dust— and to rise and to loose themselves from the bands of their neck," that were captives. Here is not only a promise of deliverance or a ground of encouragement what the church may expect, but a promise of, and direction for their being active in delivering themselves, as men, from the encroachments that were made on their human liberties, that they should loose themselves from these bands. Whose bands? from their bands that ruled over them, and made them to howl, and the Lord's name to be blasphemed, (ver. 5) Here is a promise of breaking the bands of rulers, by them who howled under their subjection. And it also includes a precept, that people should not stay any longer under these yokes, than they can shake them off, or slip from under them. Hence we see we are not to ly stupidly sleeping, or sinking in the ditch, expecting the accomplishment of the promise of deliverance; but are to endeavour actively, in dependence upon the Lord's assistance, to deliver ourselves. Hence we may argue, 1. A promise by way of command, that a people under bands of oppressing rulers shall rouse themselves up to loose themselves from them, implies and infers a promise and a duty of disowning those rulers (for otherwise they cannot be loosed from their subjection.) But here is a promise by way of command, that a people under bands of oppressing rulers

shall rouse themselves up to loose themselves from them: Ergo—— 2. If the removal of tyranny and usurpation be promised as a blessing, then those can never be owned to be the ordinance of God; for the removal of that can never be a blessing; but in these promises we see the removal of those is promised as a blessing: therefore they can never be owned.

Sixthly, To the same purpose we may cite some threatnings, that will confirm the same truth.

1. There are many threatnings against tyrants themselves. There are two mentioned, Jer. xxii. that seem partly to quadrate, and near of a piece with our misrulers; both because of the demerit of the threatning, and the likeness of the judgment threatned. The ground of it was "building their house by unrighteousness, and their chambers by wrong," ver. 13. And severally threatned: "Jehoiakim with the burial of an ass unlamented," ver. 18, 19. Coniah with a life without prosperity, and a death without issue to succeed, ver. 30.

The first of these is verified in the elder of our royal brothers, the last is like to be of both. But that which I take notice of is, first, the demerit, building their house by unrighteousness, on which Whitehall is built with a witness: and particularly it is noted of Jehoiakim, as his crimson sin (to which his son Jehoiachin or Coniah served himself heir) that he burnt Jeremiah's roll, or causes of wrath; so did our dominators burn the causes of wrath (a book written by the commission of the general assembly) and the covenants. Then I note these words, ver. 15. "Shalt thou reign because thou closest thyself in cedar, &c." It is certainly not fit for us to say, He shall reign, of whom the Lord says, He shall not reign; but when we own the authority of those whom the Lord threatens they shall not reign, we say, they shall reign; for we say, they have a right

to reign, and own ourselves obliged to do all that is required in our capacity to perpetuate their reign. There is a terrible threatning against Zedekiah, Ezek xx. 25,—27. "Thou profane," or as some translate it, "thou worthy to be killed," (Pool. synops. crit. in locum.) "wicked prince of Israel—Thus saith the Lord God, remove the diadem, take off the crown, this shall not be the same, exalt him that is low, and abase him that is high; I will overturn, overturn, overturn it, and it shall be no more until he come whose right it is, and I will give it him." Than which nothing can be more applicable to our princes, who are profane, and the patterns and patrons of it, whose diadem the Lord will remove; and if he threaten it, wo to them that contribute to hold it on. We see here a profane and wicked prince threatned to be overturned must not be owned, because he hath no right; but our excommunicate tyrant is a profane and wicked prince, threatned to be overturned: Ergo—There is another dreadful threatning against tyrants, Amos iv. 1, 2. "Hear this word ye kine of Bashan, which oppress the poor, which crush the needy—The Lord God hath sworn by his holiness, that lo the days shall come upon you, that he will take you away with hooks, and your posterity with fishhooks." Shall we own these, against whom the Lord hath engaged his holiness by oath so solemnly, that he will fish them with hooks? we may fear if there be such a tie as allegiance between them and us, that that same hook which fishes them may also catch us; as it is said of Pharaoh and his subjects, when he is hooked, then his fish stick unto his scales, and he and they are left in the wilderness, Ezek. xxix. 4, 5. that is, as Grotius expounds it, whoever are of his community shall be consorts in his calamity, Pool. Critic. in locum. If we then own them, we must be of their community, and so partake of their judgments.

2. There are many threatnings against illimited loyalty, and those who had more of that than religion: for this Ephraim was broken in judgment, because he walked willingly after the commandment, Hos. v. 11. And because the statutes of Omri were kept, and the works of the house of Ahab, therefore the Lord threatens to make them a desolation, Mic. vi. ult. And among other threatnings against the men of such universal loyalty, that is notable, Hos. x. 3. "Now ye shall say, we have no king, because we feared not the Lord, what then should a king do to us?" It is the just punishment of wicked loyalty, that prefers the fear and favour of kings to the fear and favour of God, that at length they are brought to that pass, that either they have no kings at all to look to, or else they have such of whom it may be said, they are no kings in effect; for they cannot act the part of kings to them that trust in them. Hence, 1. If to have really no kings be a punishment. 2. If those that have the name of kings, that can do no good, be no kings; then tyrants that can do no good, but a great deal of hurt, must be reckoned no kings also; but here it is threatned, people that had kings, that had the name, but could do no good, should reckon they had no kings: therefore much more may tyrants be reckoned to be no kings, who can do no good, but a great deal of hurt.

Seventhly, This truth is confirmed from scripture-prayers; whereof there are many against tyrants, none for them. Hence we argue, If we are not to pray for tyrants, then we are not to own them; for we are to pray for all that are in authority, 1 Tim. ii. 2. But we are not to pray for tyrants; Ergo, we are not to own them. The minor now must be proved. And this leads me to another subordinate question, which hath also been a head of suffering to some serious seekers of God in our land of late.

The profane emissaries of this and the late tyrant, sent out with bloody commissions to hunt after the Lord's hidden ones, in order to murder all whom they might meet with, that made conscience of adhering to every part of the present testimony; among other trapping questions to discover their prey, they used to put this to them as a discriminating Shibboleth, and tessera of owning the present tyranny, will you say, God save the king? and for refusing this, many have been cruelly murdered in the fields; and many before their bloody judicatories, have for this been arraigned and condemned, and executed to the death. Wherefore to this somewhat must be said, 1. By way of concession. 2. By way of vindication, of scrupling it, and suffering upon it.

First, In the general, it will be necessary to premit by way of concession, 1. It is duty to pray, supplicate and interceed for all men, 1 Tim. ii. 1. not collectively considered nor distributively for every one universally without exception, but indefinitely and indiscriminately, for the kinds of every individual, for all sorts and sexes, of whatsoever nation or religion, Jew or Gentile, Christian or infidel, not excluding any for these distinctions: and not only so, but for every individual of the kinds, also conditionally, if they be among those all whom the Lord will have to be saved, verse 4. If they be among those all for whom the mediator gave himself a ransom to be testified in due time, verse 5, 9. If they have not sinned the sin unto death, for which we are not bidden pray, 1 John v. 19. Which, because we know not particularly who are guilty of it, charity will oblige us to take into our prayers many that may never be the better of them; yet it is necessary that we pray in faith, for what, or whomsoever we pray, at least, if I may so call it, we must have a negative faith, a belief that they have not sinned that sin unto death; which we cannot have at all, there being some whose

demonstrations of desperate displays of affronted wickedness, and hatred of holiness may give ground to doubt of it, as Christians had of Julian the apostate. 2. We are obliged to love our enemies, to bless them that curse us, to do good to them that hate us, to pray for them that despitefully use and persecute us, Mat. v. 44.

Accordingly our master, who commanded this, did give us a pattern to imitate, when he prayed, Father forgive them for they know not what they do, Luke xxiii. 34. And his faithful martyr Stephen, prayed for his murderers, Lord lay not this sin to their charge, Acts vii. the last verse. We are to pity them, and not to seek vengeance against them, for any injuries they can do to us. Yet, as this doth not interfere with a holy and zealous appeal to God for righting, and resenting, and requiting, the wrongs done to us, that he may vindicate us and our cause, and make them repent of their injuries done to us, to the glory of God, and conviction of onlookers, and confusion of themselves, which may well consist with mercy to their souls; so all we can pray for them in their opposition to us, is in order to their repentance, but never for their prosperity in that course.

And we may well imitate, even against our enemies, that prayer of Zechariah's, "The Lord look upon it, and require it," 2 Chron. xxiv.

22. But we are never to pray for Christ's stated enemies, as to the bulk of them; and under that formality as his enemies: for we must not "love them that hate the Lord," 2 Chron. xix. 2. but hate them, and hate them with a perfect hatred, Psal. cxxxix. 21, 22. We are to pray for the elect among them, but only to the end they may escape the vengeance, which we are obliged to pray for against them. 3.

We are not to execrate our enemies, or use imprecations against any, out of blind zeal, or the passionate or revengeful motions of our own hearts: our Lord rebuked his disciples for such preposterous

zeal, Luke ix. 55. "Ye know not what manner of spirit ye are of;" but against the stated and declared enemies of Christ, as such and while such, we may well take a pattern from the imprecatory prayers of saints recorded in scripture; such as do not peremptorily determine about the eternal state of particular persons: which determinations, except we be extraordinarily acted by the same spirit, whose dictates these are, are not to be imitated by us. We find several sorts of imprecations in the Psalms and other scriptures: some are imitable, some not; some are prophetical, having the force of a prophecy, as David's Psal. xxxv. 4. "Let them be confounded—that seek after my soul.—Let destruction come upon him," Psal. lv. 15.

"Let them go down quick to hell." And Jeremiah, chap. xvii. 18. "Let them be confounded that persecute me,—destroy them with double destruction." Without this prophetical spirit, determining the application of these threatnings to particular persons, we may not imitate this peremptoriness. Some are typical of Christ's mediatory devoting his enemies to destruction; who as he interceeds for his friends, so, by virtue of the same merits (by them trampled upon) he pleads for vengeance against his enemies; which mediatory vengeance is the most dreadful of all vengeances, (Heb. x. 29.) So also, Psal. xl. He whose ears were opened, and who said, "lo I come,"—verse 6, 7. (that is Christ) does imprecate shame, and confusion, and desolation, ver. 14, 15. As also Psal. cix. the Psalmist personates Christ, complaining of, and imprecating against his enemies; particularly Judas the traitor, verse 8. It must be dreadful to be under the dint of the Mediator's imprecations; and also dreadful to clash with him in his intercessions, that is, to apprecate for them against whom he intercedes. But some imprecations against the enemies of God are imitable; such as proceed from pure zeal for God, and the spirit of prayer, as that, Psal. cix. last verse,

"Put them in fear, O Lord, that the nations, may know themselves to be but men." Psal. lxxxiii. 16.——"fill their faces with shame that they may seek thy name." This is to be imitated in general against all the enemies of God, Psal. cxxix. 5. "Let them all be confounded that hate Zion;" without condescending on particular persons, except obviously and notoriously desperate and presumptively Christ's implacable enemies. 4. Touching magistrates it is a great duty to pray, that God would give us magistrates, as he hath promised for the comfort of his church, Isa. i. 26. Isa. xlix. 2. Jer. xxx. 21.

Promises should be motives and foments of prayer. We ought to pray against anarchy as a plague, and with all earnestness beg of God, that the mercy of magistracy may again be known in Britain, of which it hath been long deprived. 5. And when we have them, it is a necessary duty to pray for them; "For kings and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty," 1 Tim. ii. 2. Where it is specified, what sort we should pray for, and to what end. As we are not to pray for all men absolutely; for some, as they are declared to be out of the precincts of Christ's mediation, so they must be out of our prayers: so there may be some in actual rule, that may be excepted out of the verge of the Christian prayers, as was said of Julian the apostate. But he that is a magistrate indeed, and in authority, the subjects are to pray and to give thanks for him, not as a man merely, but as a magistrate. Yea, though they be heathen magistrates, Ezra vi. 10. We may pray for all in authority, two ways; as men, and as kings. As men, we may pray for their salvation, or conversion, or taking them out of the way, if they be enemies to Christ's kingdom, according as they are stated; and upon condition, if it be possible, and if they belong to the election of grace. Though for such as are opposites to the coming of Christ's kingdom, as it is a

contradiction to the second petition of the Lord's prayer, (thy kingdom come.) So, in the experience of the most eminent wrestlers, they have found less faith, and less encouragement, in praying for them, than for any other sort of men. It is rare that ever any could find their hands in praying for the conversion of the rulers.

And though we pray that the Lord would convince them; yea, and confound them, in mercy to their souls; yet this must never be wanting in our prayers for tyrants, as men, that God would bring them down, and cause justice overtake them, that God may be glorified, and the nation eased of such a burden. But if we pray for them as kings, then they must be such by God's approbation, and not mere possessory occupants, to whom we owe no such respect nor duty. For whatever the Hobbists, and the time serving Casuists of our day, and even many good men (though wofully lax in this point) homologating both doctrinally and practically their heathenish notions, say to the contrary; I hope it be in some measure made out, that tyrants are no more the ordinance of God, nor to be owned as his ministers and vicegerents, than the devil the prince of this world for the Lord's anointed, or Baal's priests for true ministers. If we pray for them as kings, we must pray for their peace, prosperity, and preservation, that their government may be blessed with success, their designs not frustrated, nor their desires disappointed.

This we cannot pray for tyrants. 6. Albeit, we may pray for the peace of the nation, and for the government thereof, so far as it may conduce to our own and the church's tranquillity, that we may live a peaceable and godly life under it; yet this cannot be extended to the peace of tyrants, for whom the best prayer that we can bestow is, that the Lord would bridle and restrain them, that they may not mar the church's peace. That command, Jer. xxix. 7. "Seek the peace of the city, whithersoever I have caused you to be carried captives, and

pray unto the Lord for it, for in the peace thereof shall you have peace," is apparent to have been but of a temporary nature, upon occasion of their captivity there, until the 70 years should be expired, having it also declared by God, that their own peace was bound up in that of Babylon's: for after that time they are taught the contrary carriage towards that city, to depart, and pray against it, and exult and rejoice in its ruin: "O daughter of Babylon, happy shall he be that rewardeth thee as thou hast served us, that dasheth thy little ones against the stones," Psal. cxxxvii. 8, 9. "The voice of them that flee out of the land of Babylon, to declare in Zion the vengeance of the Lord, the vengeance of his temple," Jer. l. 28. And Jer. li. 35.

"The violence done to me, and to my flesh, be upon Babylon, shall the inhabitant of Zion say, and my blood be upon Chaldea, shall Jerusalem say." Certainly this is not the season to seek the peace of mystical Babylon, but to pray for the destruction thereof, and all its supporters: which we cannot do, if we pray for them that improve, employ, and apply all their power to support it, lest we pray contradictions; as many do, who pray against Babel's brats, and yet pray for the king; but the comfort is this, that nonsensical prayers will do little good, little hurt, but to themselves that pray them.

Secondly, To vindicate the scruplers and refusers of such compelled and extorted devotions in praying for tyrants, I shall offer these considerations, 1. The imposed form of it (which as it is found in the original from whence it is taken, is only paraphrastically expounded, God save the king; and catechrestically applied to tyrants, being in the native sense of the words of this signification. Let the king live; which is a very improper wish for men of death, of whom God says they shall die, and the law says, they should die for their murders and capital

crimes) must be taken either as an adulatory compliment; or a congratulatory honour; or a precatory benediction. The first as it is extorted most illegally, so it can be tendered neither civilly, nor sincerely, nor christianly; but all ingenious men would think it a base imposition, to be forced not only to subject themselves to their tyrannical oppressors, but to flatter them as if they were not such.

Whatever they may force the mouth to speak dissemblingly, they can never compel the heart to think such wishes are due to them; and so they can never be cordial, nor confident with candor: and to interpose the holy and dreadful name of God, in a dissembling compliment, to flatter base men, is a horrid mocking of God, and a heinous taking his name in vain, contrary to the third command. If it be a congratulation (as always it is used in scripture, and in cases formerly; being never imposed on men, by way of compulsion, before this set of tyrants started up, that know they can get no deference of honest men, but by extortion) it is the more abominable; not only for the hypocrisy that is in it, but the blasphemy, in giving thanks for the promoter of the devil's interest, and the destroyer of Christ's, and the liberties of mankind. What have we to congratulate him for, but for overturning our laws and liberties, and oppressing us in most grievous tyranny? Besides, to give the vilest of men, when exalted, any congratulatory honour, is contrary to the fifth command, as is shewed above. "And it were a forsaking of the law, thus to praise the wicked, since they that keep the law, will contend with them," Prov. xxviii. 4. If it be a benediction, we cannot bestow it upon one whom our father curses, our mother curses, and all our brethren. It is no less preposterous to bless whom the Lord declaredly curses, than to curse whom he blesses. "The curse of the Lord is in the house of the wicked," Prov. iii. 33. we cannot then bless that house. Nor can we bless them that

our mother curses, and cries for vengeance against, as she did against Nebuchadnezzar, Jer. li. 34, 35. Nor them against whom the blood of our dead brethren hath a moral cry, "How long, O Lord, holy and true, dost thou not judge and avenge our blood," Rev. vi.

10. And the vexed spirits of our brethren, yet howling under the same yoke, are putting up before the throne of grace, the same continued cry, with incessant importunity; "How long, how long shall the wicked triumph? How long shall they break in pieces thy people?

O God, to whom vengeance belongeth," Psal. xciv. 1-4. Yea God hath said it, and we must not contradict it in our practice, against all tyrants that wrest judgment, and say unto the wicked, "Thou art righteous, him shall the people curse, nations shall abhor him," Prov. xxiv. 24. And this must stand registred, as the everlasting clause of all Zion's haters, to which all her lovers must say, Amen, that they shall be as the grass upon the house tops, and never have the benefit of the church's benediction, Psal. cxxix. 8. "Neither do they which go by say, The blessing of the Lord be upon you; we bless you in the name of the Lord." This one word may be a sufficient supersede as from blessing any of the enemies of God; or of the church, while acting in a declared opposition to God for the destruction of his people and interest.

2. Either this——Save the king, as they mouth it, and demand the repetition of it, is a prayer, or it is not. If not, it must be a dreadful profanation of the name of God, to be commanded to speak to him, and yet not to pray. If it be a prayer, we would expect another way of dealing with us, if they really desired the benefit of our prayers, than a threatning us with death, if we did it not. And if they did desire it, as Darius did, "that we might offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king and of his sons," Ezra vi. 10. we could not refuse to pray for him, so far