of a lawless Violence and Oppression be not the Resistance of a lawful Authority yet the Resistance of a lawless Violence may be so Circumstanced that it may be an unlawful Resistance of him or them that are in a full and unquestionable Possession of a lawful Authority For when the Illegal Acts of Sovereign Princes are by Force of Arms resisted Sovereign Princes themselves as such are also resisted because their Persons and Authority are not actually and indeed divided 'T is true their natural and politic Capacities are distinguishable in our Conceptions but 't is as true that the natural Subsistences of the Sovereign Powers are rever actually seperated from their Sovereign Authority I pray consider for the Illustrations of this if the English Legiance be not due to the King in his natural Capacity and not in his politic Capacity for as the King swears to protect us in our natural Capacities so we swear Legiance to him in his natural Capacity And this is the Reason why by our Law the Compassing and Imagining the Death of the King is High-Treason because his Person being invested with Sovereign Authority he cannot be Murthered in the Eye of the Law under any other Notion Wherefore though the Personal Acts of our Kings are not always Legal Acts and their Commands considered in their Natural Capacities may be such as no good Subject can approve actively submit unto and obey yet they are still the higher Powers which cannot be resisted without the peril of damnation because their personal Subsistences imply an inseperable Investiture with Sovereign Authority And therefore my Lord Coke in Calvins Case tells us that the Natural Legiance due to our Kings in their Natural Capacities from their Subjects is absolute and indefinite not circumscribed by Law but above Law and before Law and consequently indelible and immutable Sect. 87. Because the Authority of our Kings is in their Laws their Offices their Courts where their Persons are not some think that their Persons may be resisted and no Resistance made to their Authority I would have such to consider whence it is that Laws Judicial Courts and Subordinate Officers have their Authority Is it not Originally from the Authority of the King's Person And are not all the Laws Courts and Officers of the Kingdom for that reason called the King's Laws Courts and Officers And can the King communicate Authority without Authority first inherent in himself Certainly that must needs be the most Eminent Authority which is the Source and Fountain of all other Authority according to that Maxim Quicquid efficit tale est magis tale And if the Personal Authority of the King be antecedent to that of his Laws Courts and Officers and derive to them that Authority they partake of then I conceive 't will be no illogical reasoning to infer That the Being and Existence of his Sovereign Authority depends not on them As the King had an Existence before their Constitution so he may likewise after their dissolution God forbid that when a Sovereign Prince hath solemnly promised and sworn to Govern his Subjects according to his Established Laws and to Protect them in their Rights Properties and Priviledges that he should violate his Faith thus given to God and his People yet if he do he is a Sovereign Prince still and the Resistance of him a Resistance of the Ordinance of God because his Authority is from God and hath no Superior under God to controul it nor to whom to forfeit and because the illegal Exercise of his Power doth not disannul his Authority Sect. 88. 4. The Illegal and Destructive Acts of the Sovereign Powers towards their Subjects are not always Inauthoritative Acts. This is evident to the common Sense and Experience of Mankind from the injurious Sentences that are past and Executions that ensue in all sorts of Human Judicatures respectively to the Lives Limbs Liberties and Estates of Subjects The Liberty the Subjects here in England have in some Cases to arrest Judgment and to appeal from an Inferiour to a Superiour Court presumes the Truth of this Now though a Sentence contrary to the true Intention of Law be an unjust Sentence and cannot properly have the Authority of the Law in it yet Subjects in all Parts of the World are obliged by it till it be rescinded and reversed by the Authority of a competent Superiour Judge And if it be a Sentence past or ratified by a Supream Judge from whom there is no appeal the Subject can have no redress but is finally concluded by it how illegal and pernitious soever it be hence that Etiam cum Praetor iniquum pronunciat jus dicit Which is a further Evidence that there is an Authority in Persons Superiour to that in Laws 'T is from the Authority of the Person and not of the Law that a Sentence pronounced according to the Law binds in some Cases and not in others and a Sentence pronounced against Law is reversible in some Cases and not in others Indeed 't is plain that a Sentence pronounced contrary to the End and Intention of Law could have no Authority and Obligatory Force in it were it not from the Authority of the Judge whose act it is Then it will follow Sect. 89. 5. That the Right which Subjects have to preserve themselves in their Properties and Liberties against the unjust and violent Invasions or Usurpations of the Prerogative cannot authorize or warrant them to an active and forcible Resistance thereof For though the higher Powers are not Commissioned to do illegal out-ragious and destructive acts of violence yet they are the higher Powers by Commission and therefore though they abuse their Power the Subjects being no competent Judges thereof they are to be submitted unto without Resistance The High Priest and Elders of the People had no legal Authority to apprehend and secure Jesus Christ as a Criminal and yet he condemned St. Peter's forcible Resistance thereof So when the High Priest commanded St. Paul to be smitten contrary to the Law he acknowledged that notwithstanding that injurious violence offered to him he had no warrant to revile him much less violently resist him and return blow for blow So that those Acts of the higher Powers which are done without Law and against Law being considered conjunctively with the Authors or efficient Causes of them they imply the Presence of a Sovereign Authority with them which is uncontrollable and irresistible Sect. 90. 4. Another Objection which very naturally offers it self from what was last said is this if the very Illegal Acts of all Sovereign Powers be uncontrollable and irresistible then a Despotical is not Distinguishable from a Political Government nor an Arbitrary from a Legal Power nor an Absolute Monarchy from a Monarchy regulated and limited by Established Laws because the Authority of the one in effect is of equal extent with the other and the one as unaccountable and irresistble if he make his Will his Law as the other Ans What
Invading the legal Rights Properties Liberties and Priviledges of the Subject and Subversion of the established Religion and Tolleration yea Introduction of Idolatrous Worship c. As every English Man knows who is but competently instructed in the pretended Motives of that Rebellion to which these Laws directly refer but 't is further said for the countenancing of this apocryphal Sense of the Declaration aforesaid That when there seems to be a Contradiction betwixt two Artioles in our Constitution as there seems to be betwixt the publick Liberty of the Nation and the renouncing of all Resistance in case it be invaded we are to examine which of the two is most evident and most important and to fix upon that and the publick Liberty of the Nation being the most Plain and most Important of the two the Article against Resistance ought to be softned that it do not destroy the other But to the States of England who certainly are the most Competent Judges in this case there seemed no contradiction but a very fair consistency betwixt these two Articles and to every unprejudiced Man who is not captivated to an Hypothesis from Passion and Interest The Renunciation of resistance upon any pretence whatsoever is as evident an Article in our Constitution as can be expressed in Words and being directly designed for the Preservation of publick Order and Peace and the Security of the Government it is not easily imaginable how any Article should exceed the Importance of it Yes but that of the Publick Liberty may because the Chief Design of our whole Law and of all the several Rules of our Constitution is to secure and maintain it This passage sounds like the Shibboleth of the Scotish Kirk for so it is translated in the Third Article of the solemn League and Covenant We shall endeavour with our Estates and Lives mutually to preserve the Rights and Priviledges of the Parliament and the Liberties of the Kingdoms and to preserve and defend the King's Maiesty's Person and Authority in the Preservation and Defence of the true Religion and Liberties of the Kingdoms Where the Preservation and Defence of the King's Majesty's Person and Authority is not only limited to the Preservation and Defence of the true Religion and Liberâ—ies of the Kingdoms but sate in order after the Rights and Priviledges of Parliament and Liberties of the Kingdoms as the less evident and less important Matter to be attend and â—ndeavoured This is rare Policy Men of a lower Elavation in that Science which we â—all plain meaning Men do ordinarily believe that the Chief Design of our whole Law â—nd all the several Rules of our Constitution is to secure and maintain the Ends of Government Order and Peace and consequently the Government it self and how Order and â—eace can be preserved and maintained and the Government secured when the Subjects â—e authorized and allowed in cases which they being Judges seem evident and â—â—portant â—â—ough to them to disturb the one and resist the other with force of Arms I â—â—nnot apâ—â—ehend because ordinarily the Majority of Subjects have not that veneration fâ—â— their Goâ—â—rnours and respect for the public Welfare becomes them but are suspicious and creduâ—â—â—s and led more by rash Passions and feigned Interests than by wise Judgment and the â—â—blick Safety But suppose the Liberties of the Nation must be acquitted or the Command of God violated what is the Subjects Duty then And therefore as I do not believe that the Terms King Sovereign Supreme so frequently used in our Laws are equivocal Ones so neither do I believe that the Law which requires a Renunciation of Resistance upon any pretence whatsoever is of an equivocal signification but intends that the Subject mean honestly when he declares against Resistance without exceptions or reserves because 't is a Thing unworthy of the Wisdom and Honour of our Government to impose a Law of an equivocal signification and such an Interpretation can serve no good end Sect. 97. 5. Another Objection against Non-resistance and to warrant and encourage the taking of Arms against the Kings of England in case they exceed their limited bounds is this The Supreme Power must still be supposed to be lodged with the legislative Power and not with the executive Power when that is appropriated to a distinct Subject from the Legislative Now 't is certain that the executive Part of the English Government is lodged singly in the King so that the whole Administration of that is in him but the Legislative is lodged between him and the Two Houses of Parliament so that the Power of making and repealing Laws is not singly in the King but only so far as the Two Houses concur with him Wherefore the Power of the King is fiduciary only nothing but a Trust and all Trusts saith this Author by their nature import that those to whom they are given are accountable and consequently censurable and punishable and therefore the Kings of England may be resisted with force of Arms and deposed and then dealt withal if under equal guilt as other Criminals guilty of the most Capital Offences Ans That a distinction is to be made between the Legislative and Executive part of Power is not to be doubted but whether this Author have rightly applied it is to be questioned and from as plain evidence as any in the World to be denied for the Legislative Authority of the English Government is not divided into distinct hands from the Executive but lodged in the same Subject even in the King of England only Sect. 98. 1. All the Laws of England are the King's Laws receive their denomination from him only and therefore all offences committed against them are principally and ultimately said to be committed against the King and his Crown and Dignity for although the Matter perhaps of all Laws in some latter Ages is prepared by the Two Houses of Parliament and no Law is or can be enacted without their concurrent Approbation and Consent yet every Law receives its formal Being and Obligation from the Authority of the King only and no Law is repealed but by his Authority only The Authority of the Two Houses is the Authority of Councellors and not of Legislators as Judge Jenkins saith and Sir W. Rawleigh tells us That that which is done in Parliament is done by the Kings absolute Authority The Three Estates do but advise as the Privy Council doth which advice if the King embrace it becomes the King 's own Act in the one and the King's Law in the other And therefore when they have addressed themselves to the King in order to the enacting or abrogating of a Law they have prefaced it in a petitionary Stile as acting in the capacity of Loving and Loyal Subjects Sir Edward Coke tells us 4 Inst p. 25. That in Ancient time all Acts of Parliament were in form of Petitions For instances thus 't was in 1 Edw. 3. When Magna Charta was confirmed there you shall find
THE Church of England's DOCTRINE OF Non-Resistance JUSTIFIED and VINDICATED as truly Rational and Christian AND THE Damnable Nature OF Rebellious Resistance REPRESENTED By LEWES SHARP Rector of Morton-Hampstead in Devon Take this for a general Rule That the immortal Policy of a State cannot admit of any Law of Priviledge whatsoever but in some particular or other the same is necessarily broken Sir Walt. Rawleigh LONDON Printed and are to be sold by Randal Taylor near Stationers-Hall MDCXCI FOR Subjects to bear Arms against their Kings Offensive or Defensive upon any Pretence whatsoever is at the least to resist the Powers which are ordained of God And though they do not invade but only resist St. Paul tells them They shall receive to themselves Damnation and the same Constitution and Canon requires all Arch-bishops Bishops and all other inferiour Priests and Ministers that they preach teach and exhort their People to obey honor and serve their King and that they presume not to speak of His Majesty's Power in any other Way than in this Canon is expressed Which Canon the Church ordained and decreed That every Parson Vicar Curate or Preacher upon some one Sunday in every quarter of the Year at Morning Prayer shall in the Place where he serves treatably and audibly read Const Canon Eccles made in 16 Ch. 1. 1640. Can. 1. To their most Excellent MAJESTIES Dread Sovereigns ALthough the greatest Princes with their dependant Governments and Interests are exposed to change yet Truth is not This stands on such a firm Basis that that which was once Truth whether in Rome Geneva or England is still so and will be so for ever And therefore how propitious and indulgent soever the publick Revolution of Affairs may prove to the corrupt Lusts and Interests of Men seditiously minded the Truth will always be their Adversary and bid defiance to them and such is the mighty and irresistible force thereof that it will eventually conquer and triumph over all their Sophistical reasonings and enthrone it self in their Judgments and Consciences for Conversion or Confusion That Catholick Doctrine which is asserted and contended for in these Papers hath been is and will be for a Crown of rejoycing to the Church of England whose Religion being constituted of a stedfast Allegiance to her Princes as well as a constant Devotion to her God it cannot be disclaimed and renounced without a plain Apostacy from her Communion which is matter of abhorrence to all good Christians and yet such is the boldness I had almost said Impudence of some bigotted pirking Fanaticks that for many Months together they have attempted with great diligence to ridicule and expose it to scorn and contempt and one of them having mounted and settled himself in the Seat of the Scornful made it part of his Morning Exercise to insinuate amongst other sediticus Things That the Preaching thereof is one of those national Sins we are to repent of in expectation of national Mercies because a Doctrine designed to enslave the Nation Slavery with them being an equivalent to a restraint from the Liberty of an armed Resistance of their Prince when they shall judge it necessary and themselves well prepared for it Indeed another of them for part of his Morning Exercise assumes the Confidence to publish to the World That they are misrepresented when reported as Enemies to Monarchy because they have given assurance by Oath of their Allegiance to it but if the one be fit to be an Interpreter to the other as no doubt but he is they being of the same Confederacy and bound up in the same bundle together their Allegiance is only during pleasure which they will term so long as your Majesties Behaviours and Administrations are such as they should be that is such as they shall well like and approve of The naked Truth is this their Friendship and Fidelity to your Majesties Persons and Goverments is only founded on what they apprehend to be beneficence to their private Opinions and consequent Affections and Interests for the Proof of which their Deportments under the late Administrations of publick Affairs is an evidence even to a Demonstration their factious Designs and Practices being the sole Standards and Measures of what they repute good and evil all publick Administrations are Objects of their election or reprobation agreeably to that subserviency or contrariety they bear to them So that if you serve them they will serve you but if you oppose and suppress them they will oppose and suppress you if they can Wherefore if your Majesties will be secured from their rebellious Insurrections against your Government you must let them do always that which is right in their own eyes and never displease them Abrogate the Act of Vniformity and the Tests Renounce Supremacy in Causes Ecclesiastical and extirpate Prelacy as well as Popery the continuation of all which with them are national Sins raise up and set on foot the solemn League and Covenant 〈…〉 and bring the Episcopal Clergy to such a Temper that they may pass for Men tollerable in the Church and if no body anger them they will be very quiet But Your Majesties must remember that they are Abhorrors of the Doctrine of Non-Resistance as well as of the Act of Vniformity the Sacramental Test Episcopacy Liturgy and Supremacy in Ecclesiastical Causes and therefore must keep your selves in the posture of Gladiators for if the publick Administrations chance to be oppressive in their Apprehensions and Judgments to their natural civil or spiritual Rights and Priviledges with which they are more richly stored than their Neighbours they will be your Subjects no longer than they are strong enough to be your Masters and the Deposition of your Majesties in order to the Exaltation of their own Discipline which they will call the Scepter of Jesus Christ shall be reputed a Mercy as considerable as a Fifth of November's Deliverance It can be no matter of wonder to your Majesties that those Men who will still have this lain down for a Principle That in all the Disputes between Power and Liberty Power must be proved but Liberty proves it self the one being founded only on positive Law and the other upon the Law of Nature that they caution your Subjects against examining the Matter of Regal Power by the Scriptures for if we are resolved to stick to them as the Rules of our belief and practice in this case we shall find the Power of Kings founded on another Bottom and Constitution than that these Men have invented and commended to the World for the Scriptures do assure us That not only those who reigned over God's own peculiar People did Reign immediately from and by him Acts 7.35 Numb 27.16 18. Judg. 2.16 1 Sam. 10.1 Prov. 8.15 but also that all other Kings are as truly and certainly of his Ordination and Constitution as they were and owe their Authority and Kingdoms immediately to him and not to their Subjects Jer. 27.5 6 7. Isa
chusing and so known to be 2 Sam. 16.12 He was for his personal qualification a Man after Gods own Heart Acts 13.22 and fulfilled all his Wills And in his Government over Israel 't is said that be fed or ruled them according to the Imagrity of his Heart and guided them by the Skilfulness of his Hands Psal 78.72 He Fought their Battles with Victorious Successes against their Enemies and managed all Public Affairs to their best Advantage Yet his Son Absolom being an Ambitious Aspiring Prince taking State upon him by his Magnificent Attendants and Departments easily obtained the Popular Reputation of a Brave Spirited Man and by his familiar Compliances and insinuating Discourses and Harangues to the Common People easily endeared himself to them and soon possessed them with hard thoughts of their King and a Perswasion that if his Father David were deposed and he succeeded him in the Throne they should be more tenderly dealt withal and all their Grievances redressed 2 Sam. 15.1 2 3 4. Oh! That he were a Judge in the Land If the Power of Government were in his hand Public Affairs should be so well Accommodated that there should not be a Grievance to be complained of Which plausible Pretence made such deep Impressions on the Minds and Affections of the Giddy Subjects that almost all the Kingdom of Israel conspired with him to make Head against David 'T is said so strong and spreading was the Conspiracy that the People increased continually with Absolom 2 Sam. 15.12 and a Messenger told David that the Hearts of the Men of Israel were after Absolom v. 13. and David's Danger was so Great that though he were a Man of an undaunted Courage and in a Cittadel of Great Strength and well Garrison'd with Valiant and Experienced Souldiers and had many Loyal and Faithful Subjects about him yet for his own Preservation and the Good of the City of Hierusalem he and all that were with him fled before Absolom and his Conspirators 2. Sam. 15.12 13 14. Sect. 17. And although God was manifestly graciously present with David and brought this Rebellious Insurrection to nothing 2 Sam. 18. and 2 Sam. 19. Yet the Men of Israel having been possessed with an Opinion that 't was lawful for them to take up Arms against their King even whilst the Bitter Effects of their former Rebellion and the Sense of the King's Indulgence and Pardon was fresh in their Minds upon some hot words betwixt the Men of Judah and the Men of Israel Sheba sounds a Trumpet of Rebellion and every Man of Israel went up from David and followed after Sheba in a New Rebellion 2 Sam. 20.12 which suggests to us this Observation That Rebels are not obliged by the Indulgences Pardons and Favours of their Princes against whom they have once made Resistance but those who have been Engaged in a Rebellion against their King how remarkable soever their overthrow was and how much soever the Hand of God was against them are so fatally bewitched with the Charmings of Rebellious Principles and Affections that they readily comply with an opportunity of involving themselves in a New Rebellion A Rebellious Disposition is too stubborn to yield to the Victorious Successes of his Prince Conquest and a Pardon will change the Condition but not the Disposition of a Rebel Yea favours will rather exasperate than extirpate their ungovernable Passions And from this instance 't is likewise manifest That if it be warrantable for Subjects in any case whatsoever to make Resistance against the Higher Powers the most Innocent and Righteous Government may easily be disturbed and destroyed Sect. 18. 3. 'T is against Common Reason That the Higher Powers should in any case and upon any pretence whatsoever be resisted with armed Force because the Jus gladij the Power of Arms the Power of making Peace and War doth properly belong to them only The Apostle tells us Rom. 13.4 that he beareth not the Sword in vain Implying that the Supream Power hath right to the Sword and consequently the Subject cannot take the Sword without Invading and Usurping the Right and Propriety of the King That which is proper to the King is inseperable from him and cannot be communicated to his Subjects 'T is a Great Truth which a Learned Man Asserts That the Power of the Sword is Potissima pars Regis the Chiefest Propriety of the Sovereign Power Devest the King of this and he is rather a Nominal than a Real King For whatever Authority he hath he hath no Power to Defend himself Protect his Subjects or to offend his and their Enemies Sect. 19. Now if the Power of the Sword be only in the King it cannot be lawful for his Subjects upon any pretence whatsoever to wrest it from him and turn the Force of it against him because 't is an Usurpation made upon his Propriety and an assuming to them that in which they have no right Who but the King with us is to appoint Martial Officers He shall make Captains over Thousands and Captains over Fifties and he shall go out before them and Fight their Battles 1 Sam. 8.12 No Man or Men but the Supream and Sovereign Power hath Authority to raise Souldiers Levy War and Fight Battles Whosoever therefore maketh use of the Sword in a military sort without Authority derived from thence deserves to perish by the Sword as our Saviour told Peter upon that occasion Mat. 26.51 I pray who had under the Law the Power of the Trumpet by which the People were alarmed and assembled for War but Moses who was the Supream Ruler of the People And when Jonathan by Sauls command smote the Garrison of the Philistines that was in Geba who blew the Trumpet that is caused it to be blown throughout the Land to call the People together for a general Rendezvouz but King Saul 1 Sam. 13.3 4. Sect. 20. War being the Highest Act of Vindicative Justice as it must not be undertaken without a just Cause and very weighty Reasons and for very good Ends and such too as cannot be obtained without it so neither must it be undertaken and engaged in without good Authority to warrant it And the Supream Authority which hath Power to make and execute Laws being the only Authority that can warrant a War and give Men a Lawful Call to it there cannot be a Lawful Assembling and Confederacy for any War without such a Lawful Call and the King having the only Power of the Sword here with us as the Laws of all Ages declare to us he only can call us to engage our selves in a War and therefore certainly we cannot lawfully resist him upon any pretence whatsoever In the Statute of the 25th of Edw. 3d. it is Declared without the Allowance of any Pretence whatsoever to be Treason for any Man or Men whatsoever to Levy War against our Lord the King or to be Adherent to his Enemies giving them any aid or comfort in the Realm or elsewhere And in
the Statute of the 13th of Ch. 2d 't is in General Terms Declared Treason to Levy War against the King within the Realm or without And to cut off all Pretences from the Grounds or Nature of the War as Defensive only or as engaged in from the Authority of a Parliament or of the Lords and Commons we have in two several Statutes this Declaration That both or either Houses of Parliament cannot nor lawfully may raise or Levy any War offensive or defensive against the King his lawful Heirs and Successors In which Statutes also the sole Supream Command and Government of the Militia is Declared to be by the Fundamental Law of England ever the undoubted Right of the King And where could it be better placed for the Subjects Interest than in their Sovereign Prince and Supream Governour Sect. 21. There must be in one or other either in some single Person or some Community of Men a Supream and Chief Authority which hath the Principal and Highest Command of the Strength and Military Force of the Nation or else the Military Power will be under no command and consequently the Subjects will not know whom to obey with respect to War and Peace nor no Arms regularly used for the Suppression of Intestine Rebels or the Resistance of Foreign Enemies And who so fit to possess and execute such a Supremacy of Government as the King whose Interest as well as Duty obligeth him to preserve the Persons Estates Rights and Liberties of his People And this Authority by our Original Constitution being seated in the King and by subsequent acts of the Legislative Power Declared to be solely in him it cannot be lawful in any case to resist him because he cannot I say be resisted by an armed Force without Invading the Power of the Sword in which we have no Right and therefore cannot use it against him without the Guilt of Rebellion Sect. 22. 4. 'T is against common Reason that the Higher Powers should in any case and upon any Pretence whatsoever be resisted because all Resistance from Subjects against the Higher Powers is utterly inconsistent with their Relation and Condition for they that resist are not Subject 'T is contradictio in adjecto a meer Solecism to affirm That the Highest Power may lawfully be resisted because the Highest Power cannot have a Superiour and that which hath no Superiour cannot have a Superiour Power exercised over it Where ever there is a Supremacy it is inseperable from a Right to impunity and universally exempts from coercion and correction Where a King then is not obeyed his Majesty is lost He hath not a Principality but an Inferiority in his Country Resistance is coercive and punitive and implies a Superiority For he which resists assaults to controul counteracts to countermand opposeth the Will of his Sovereign to impose upon him his own and consequently starts from the Condition of a Subject and sets himself up in the Throne of Sovereignty Where we acknowgledge a Sovereign Authority there we yeild Subjection and Obedience from the one flows the other as an effect from the Cause but where we resist a Power we disclaim and renounce the Sovereignity of it for we resist it that we may not be under but above it They that resist the King will not be his Subjects but his Superiours will not receive Laws from him but give Laws to him reject his Rod and snatch away his Scepter will not act as Subordinate Instruments but as Principal Agents in the Administration of the Government Sect. 23. But what saith the Prophet Shall the Axe boast it self against him that heweth it Or shall the Saw exalt it self against him that moveth it Isa 10.15 So 't is as absurd and unreasonable that Subjects who are inferiour and ought to be subservient unto the higher Powers should assume to themselves Power to resist them They have a Power and fitness to act in their proper Places in an orderly way of dependency and subserviency to the Sovereign Power but if they resist the Sovereign Power they leave their proper rank and station and will not be where they ought but where they should not be And I am sure God being the God of Order and not of Confusion cannot approve or allow that we should Desert our own proper Places to thrust our selves into anothers We must abide in our proper Seatings and not go up higher and take the Place of our Betters As there is no Power but of God so there is no Power but is Gods and the Subordination of Subjects to their Sovereign being of Divine Ordination the Subordination is to God himself and therefore Subjects are not only obliged quietly to abide under the Predominant Force and Strength of their Sovereign but likewise to make a Voluntary Resignation of themselves their Understandings Wills Powers and Interests to his directive Wisdom and preceptive Will actively obeying what he justly imposeth or passively enduring what he inflicts for Disobedience So that the Allowance of Liberty to Subjects in any case whatsoever to resist their Sovereign is a plain contradiction to the Moral Relation of Subjects to their Sovereign and equally as absurd in the Moral Order of Things as 't is in the Natural and Local Order of Things for the Feet to ascend above the Head Sect. 24. When therefore some learned Men affirm that the King is Major singulis greater than any of his Subjects singly considered but Minor universis less than the whole Body of them collectively considered unless they understand it respectively to the Safety and Welfare of the Community to which the King belongs as a Part and not respectively to the Governing Power thereof 't is false and unreasonable For though the Preservation and Safety of the Community be the Supream Law yet 't is of the Community concretively and not discretively considered the Governing Part as well as the Governed Part is comprehended therein the Preservation and Safety of the one being concatenated unto and included in the other 'T is true every Community considered simply and antecedently to the Constitution of a Government therein is warranted and authorized by the Natural and Positive Law of God to Design and Nominate some particular Person or Persons to be the Rulers and Governours thereof but this is not the Communicating of any Authority or Power that was inherent in themselves before but only the Condition of the Applicatition of that Authority and Power which God as the Fountain and Efficient Cause deriveth to be exercised subordinately to himself by one Man over another And therefore supposing a Community setled under a constituted Government whether we consider the governed Members thereof divisim or conjunctim singly and a part or united and altogether they are one and all equally Subjects and altogether as well as asunder obliged to Subjection and Obedience and accordingly the higher Powers are over Kingdoms and Nations and not meerly over particular Persons Saul was called the Head of
as it was an horrible wickedness in Saul so a great Temptation I mean of an apt tendency to provoke David to defend himself by armed Force He might have pretended that Saul had violated all the Bonds of Reason and Religion He had not only murthered great numbers of his innocent common Subjects but also of the Lord's Priests as if he designed an extirpation of God's public Worship and that he had not only Self-preservation to engage him to a Resistance but also that the common Rights of all the Kingdom challenged his Protection Sect. 30. This was really David's case and yet when God put Saul once and again under the Power of David's Hands all the Use that he made of it was to convince Saul that he was his Faithful and Loyal Subject and though he had suffered many and great Injuries causlesly from him yet no provocation should induce him to do his Sovereign any harm Indeed David's Servants and Followers were forward enough to perswade him to dispatch him out of the way as a Fact that would make way for the accomplishment of God's gracious Promise to David and the whole Kingdom But David abhors the Motion and crys out God forbid that I should do this thing to my Master the Lord 's anointed to stretch forth mine hand against him And the Reason which restrain'd him was founded on this Fundamental Law of Sovereignty That 't is not to be resisted or controuled by armed Force Seeing he is saith he the Lord 's anointed 1 Sam. 24.4 5 6. c. And so when Abishai would have smote Saul he forbad it for the same Reason 1 Sam. 26.8 9. Abishai said to David when they found Saul sleeping within a Trench God hath delivered thine Enemy into thy hand this day now therefore let me smite him I pray thee with the Spear even to the Earth at once I will not smite him the second time and David said to Abishai destroy him not for who can stretch forth his hand against the Lord's anointed and be innocent or guiltless q.d. He is our King and hath from the Lord a Noli me tangere on him and the Hand of Violence cannot be laid on without Sin and a fearful Expectation of divine Vengeance Which Words did not proceed from cowardly Fears or ignorant Scrupolity but from Conscience of Obedience to God and clear Motives of Duty to the King For David was a Man of invincible Courage and being a Prophet could not but be well instructed in his Duty and 't is said of him that he was not only wiser than his Enemies but also wiser than all his Teachers Psal 119.98 99. and wiser than all the Servants of Saul 1 Sam. 18.30 And 't is highly probable that he Penn'd about the same time the 54th and 57th Psalm as the Titles of them intimate and consequently that he was directed in what he did by the special Conduct of God's Holy Spirit and well understood both his Duty and Interest and if you consult the 23d and 24th Verses of this Chapter you shall find that he made very comfortable Conclusions from his Loyal Deportment in the Case The Lord said he render to every Man his Righteousness and his Faithfulness for the Lord delivered thee into mine hand to day but I would not stretch forth mine hand against the Lord's anointed and behold as thy life was much set by this day in mine eyes so let my life be much set by in the Eyes of the Lord and let him deliver me out of all Tribulation And his commanding Death to be executed on the Amalckite which slew Saul though Saul was mortally wounded before and 't was done at his own request to save him from further Torture and Disgrace and to preserve the Regalia is a further Evidence that David thought it an unlawful thing to assault his King with armed Force and his question to the Amalekite manifestly implies it How wast thou not afraid to stretch forth thine hand to destroy the Lord's anointed 2 Sam. 1.14 15. Sect. 31. But perhaps you may think That the very Ceremony of Anointing being done by God's special Command was that which bound up David's Hands and priviledg'd Saul from violent Resistance and Coercion because this is every where mentioned as the moving Cause of David's restraint from defensive and offensive Resistance 'T is manifest That the Priests as well as Saul were Anointed by God's Command and yet that did not exempt from being accountable for their Actions and free them from the Danger of coercive Force and Punishment It was not therefore barely the Ceremony of Anointing but the Sovereign Authority thereby signified which priviledg'd him from Resistance His Anointing was no addition to his Power but only signified God's Designation Constitution and Approbation of his Power 'T was the Nature of his Regal Dignity and Power and not the manner of collating or conferring it which exempted from coercion and correction 'T is the Essence and not the Ceremonies of Things which constitutes and denominates them For Ceremonies are things extrinsecal both to Being and Operation And although Saul and David who were the first of their respective Families that were invested with Regal Dignity were anointed yet such as succeeded by Inheritance to the Kingdom as Jehosaphat Hezekiah Josiah were not anointed and yet had as much Authority as their Predecessors and as great Priviledges Sect. 32. Those Arguments which are ordinarily drawn from the Armed Men which were with David and over which he was Captain 1 Sam. 22.2 and Ch. 23.13 which are called Helpers of the War 2 Chr. 12.1 And from his residing at Keilah a place fit to be garrison'd 1 Sam. 23.7 8 9 10 11. to prove that 't was lawful for David to resist Saul with armed Force are nothing to the purpose for David being Son-in-Law to a King expectant of the Crown in which he was like to meet with Opposition subject to private Assaults and needing good Intelligence to prevent a Surprise from Saul and his public Enemies 't was highly expedient that he should have a considerable Retinue about him to be as a Life-guard to him and to be in a readiness to serve him whensoever God by his Providence should call him to succeed in the Throne neither doth the Peoples Rescue of Jonathan from the Death his Father threatned to inflict upon him 1 Sam. 14.44 45. in the the least discover any hostile Violence offer'd to the King much less that they might lawfully assault him with armed Force Their act was an act of Mediation and not of Coercion And a learned Man observes that the Orginal Word translated they rescued him signifies they redeemed him That is Jonathan's Life by Saul's Vow being forfeited to God the People by a general Consent substituted an offering to God for the Vow according to the Law in such a Case Lev. 27.2 and so 〈◊〉 Jonathan from Death not by forcing Saul but by appeaâ—ing Goâ— This was the Case under the Jewish
every body knows frequently patronize such hazardous Engagements and therefore no body is bound to believe such a Mans Profession where there is so great an odds in the perswasive Motives to War but when a Man prefers Submission before Rebellion his Innocency before his Safety patiently suffers the loss of Life and lays it down obedientially to his Governours as a Sacrifice to his God acquitting all possible earthly interests to safe-guard one spiritual one he makes such a Profession according to Human Judgment as is not capable of a reasonable Suspicion of Imposture and Hypocrisie And this is the middle Way of Subjection to which God directs us betwixt active Obedience and forcible Resistance When we cannot obey actively we can and ought to obey passively Though we cannot obey unlawful commands yet we can be quiet and peaceable yea we may do any thing to prevent and redress grievances except strive against our Governours with armed Force And why this in no case whatsoever is lawful I shall now shew you more particularly from the Principles of Religion Sect. 47.1 Because the higher Powers are of God ordained of him v. 1. and therefore whosoever resisteth them resisteth the Ordinance of God as 't is in the Words immediately preceding the Text. That Human Societies may be setled in peace and quietness God by his Ordinance and Constitution hath provided Government for them and though he hath not peremptorily appointed the particular Species or Form of Government nor by any special Revelation from Heaven immediately designed or nominated the individual Person or Persons who shall be invested with and exercise the Sovereign Authority and Power in every Community of Men as hath been formerly said yet that his appointment of Government might not be fruitless and in vain he hath lain an obligation on all Societies of Men to do such act or acts as shall appropriate unto some Person or Persons the Supremacy of Dominion and Rule and invest him or them with a Propriety and Peculiarity in that Station and Relation and the Person or Persons so entitled to the Sovereign Power may as truly be denominated God's Ordinance as if God by an immediate interposition had declared it so to be Be the Dominion Elective or Hereditary and Successive the Case is the same when once the Sovereign Power is regularly and legally determined and appropriated to one or more all that stand in the Relation of Subjects thereunto are to acknowledge and perform Subjection and Obedience as to God's Ordinance Hence the Supream Ruler is termed in v. 4. of this ch the Minister of God Because he partakes of God's Authority and Power and acts by his Commission in his stead and whoever is obliged to yield Subjection unto God is also obliged to yield Subjection unto him for Gods sake And answerably the Apostle tells us v. 5. that we must needs be subject for conscience sake Which only is obliged by Gods Law And consequently as every single Person seperately considered and the whole Body of the People collectively considered are subject unto God so to the Sovereign Power too and cannot resist the Sovereign Power but they must likewise resist God himself because the Power is given from the Lord and Sovereignty from the most High Wisd 6.3 't is the most High which ruleth in the Kingdom of Men and giveth it to whomsoever he will as Daniel speaks ch 4.25 who acknowledged to Belshazzar ch 5.18 that the most High God gave Nebuchadnezzar his Father a Kingdom and Majesty and Glory and Honour So that the Concurrence of the People in any case to the making of a King hath only a Subserviency to the Designation of his Person and contributes nothing at all towards the Collation of his Power For there is no Power but of God And therefore by him only Authority immediately derived from him do all the Kings in the World Reign and Princes decree Justice who are Supream and Sovereign Kings and Princes Psal 8.15 when therefore 't is said that all the People made Saul King 1 Sam. 11.15 and anointed David King 2. Sam. 2.4 and made Solomon the Son of David King 1 Chron. 29.22 the Meaning is they made a Declaration that they consented and acknowledged that they were their Kings For they were all Kings before by the especial Appointment of God himself and could thereby derive no Authority or Power from the People only this voluntary acknowledgment rendred the Exercise of their Office the more grateful to themselves and the People Which may be as formerly intimated illustrated by the chusing of Mayors Sheriffs Stewards Bayliffs and other Officers in Corporate Towns and Cities where the Persons chosen receive no Office or Authority from the Electors but wholly derive it from the King's Charter So all the higher Powers are God's Ordinance and not the Peoples And therefore the higher Powers are dignified with God's own Name Ps 82.6 I have said ye are Gods Because they are his Vice-gerents and act in his Name and what they so do God doth by them and therefore 't is said He judgeth among the Gods Ps 82.1 and their Throne is called the Throne of the Lord 1 Chr. 29.22 And they are said to judge not for Man but for the Lord 2 Chr. 19.6 which is a convictive Evidence that the Supream Powers depend immediately upon God only for their Dignities and Authorities And hence by the Stile of our Laws the King being the Supream Power is Rex Dei gratia King by the Grace of God because he owes his Sovereign Dominion to God alone and is to be accountable for it only to him And the Statute of 16 Ric. 2. thus declares That the Crown of England hath been so free at all times that it hath been in no earthly subjection but immediately subject to God in all things touching the Regality of the same Crown and to no other And the King being God's immediate Substitute and exercising Dominion and Authority next and immediately under him as he that resisteth the King's Vice-Roy resisteth the King so he that resisteth the King resisteth the Ordinance of God Sect. 48. 2. Because such a Resistance is utterly inconsistent with that aweful reverence and observance the Laws of our Religion exact from us to the higher Powers We are as peremptorily commanded to fear the King as to fear the Lord Pr. 24.21 Fear the Lord and the King And what God hath joyned together we must not put asunder We must fear to displease the one as well as the other fear to displease the King because we fear to displease the Lord For God hath made this fear as properly due to the King as the most Legal Custom or Tribute which is paid to him Rom. 13.7 Render therefore to all their Dues Tribute to whom Tribute Custom to whom Custom Fear to whom Fear Honour to whom Honour And he cannot be restrain'd with this Fear who Assaults his King with Force Elsewhere we are commanded to Honour
the King 1 Pet. 2.17 Fear God Honour the King Where the Fear of God is lain as the Foundation of a Mans actings towards the King Honour to the King will be the Superstructure Piety necessarily disposeth to Loyalty because our obligations to God comprehend our obligations to the King and the prime Perswasive Motives to discharge our Duty to the King are inferr'd from the Duty we owe to God Hence we are required to submit to every Ordinance of Man for the Lord's sake whether it be to the King as Supream or unto Governors as to those that are sent by him why For so is the Will of God 1 Pet. 2.13 14. and so in the Place before quoted v. 7. of this ch we must be subject for conscience sake Wherefore the most visible and immediate Evidence we can possibly give for our fearing of God is that we Honour the King And for my part I cannot but fear That they who do not obey the King who is a visible God that they do not heartily obey God who is an invisible King For he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen 1 Joh. 4.20 Sect. 49. Those whom God haith raised into a Communion with himself in the Eminency of his Authority and Power and are exercised in high Employments under him they are to be raised high in our Estimations of them and are to be held in great reputation for God's sake but how can we value them highly whom we violently oppose As he honours his Father and Mother who submits to their Government so he dishonours them who resists and rejects it He that did but uncover his Fathers nakedness which exposed him to contempt and scorn though he did not try Masteries with him was cursed Gen. 9.25 and Solomon tells us that the Eye that mocketh at his Father and disdaineth to obey his Mother the Ravens of the Valley shall pick it out and the young Eagles shall eat it Pr. 30.17 that is they shall come to an untimely death and be denied Burial as Traitors to the Paternal Government of our Country are and thereby exposed to be devoured by ravenous Birds And the Stubborn and Rebellious Son which would not obey the Voice of his Father and Mother tho' he did not Assault them with Force of Arms endeavour to thrust them out of doors or to subject them to his disorderly passions yet he was to be condemned by the Elders and stoned to Death Deut. 21.21 and can you believe that he is less faulty that dishonours and disobeys his civil Parents who are the nursing Fathers of his Country than he which dishonours and disobeys his natural Parents Whatsoever is essential to the Paternal Power belongs to the Regal and whatsoever Authority is in a dispersed manner found amongst any sort of inferiour and subordinate Rulers is cumulatively and in much larger proportions seated in the King and if lesser Governours are to be honoured with reverend esteem and submiss obedience than à Fortiori they that partake of Regal and Sovereign Dignity are not to be dispised and resisted Sect. 50. Yea God is so far from allowing us Liberty of using Force of Arms and doing Evil to the Ruler of our People that he forbids us to speak evil of him Exod. 22.28 Acts 23.5 and if we must hold our Tongues from Violence I 'm sure we must hold our Hands from Violence against him I take this to be an unanswerable Argument for Non-resistance for if it be unlawful to dishonour and affront the King with words 't is much more so to do it with blows When St. Jude characterizeth some of the worst Men and vilest Hereticks of that Age he describes them by this infallible Mark of infamous Criminals That they despise Dominion and speak evil of Dignities v. 8. Yet further God doth not only restrain from doing and speaking evil but also from thinking evil of the King Eccl. 10.20 Curse not the King no not in thy thought If we must not curse him we must not curb him if we must not wish him any harm we must not destroy him And 't is a received Rule for the Interpretation of all Scripture Prohibitions of sin That when any sin is expresly forbidden the contrary Duty is implicitely commanded When therefore we are forbid to speak evil of the King we are commanded to speak honourably of him And when we are forbid to curse him we are commanded to bless him That is to acknowledge his Excellency magnifying him as worth ten thousand of us 2 Sam. 18.3 pray for his welfare crying out God save the King 1 Sam. 10.24 2 Sam. 16.16 2 Kings 11.12 2 Chron. 23.11 and to minister to him in all Offices of well-doing for him to the utmost of our Power saying with Mephibosheth Let them take all that the King may be at his House in Peace 2 Sam. 19.30 and answerably we are commanded not to meddle with them that are given to change Pro. 24.21 that is with seditious spirited Men who affect to make innovations in Matters of Government to the Disturbance of the King's Peace And if we must not break the King's Peace I 'm sure we must not break his Head much less his Heart and destroy him quite out of the Way by Insurrections and Rebellions upon any Pretence whatsoever Sect. 51. 3. Because such a Resistance is directly contrary to that peaceable mindedness which the Christian Religion requires from all that embrace and profess it The Wisdom that is from above is peaceable as well as pure Jam. 3.17 the Christian Religion which maketh wise unto salvation makes all that partake of it lovers of peace and haters of contention and strictly and strongly obligeth them to pursue the one and shun the other It commands us to study to be quiet 1 Thes 4.11 to follow Peace with all Men Heb. 12.14 and if it be possible and as much as in us lyeth to live peaceably with all Men Rom. 12.18 to pray that we may lead quiet and peaceable lives 1 Tim. 2.2 if there are therefore any busie-bodies amongst us Religion doth not employ them if there be Controversies Schisms and Rebellions amongst us Religion doth not raise or grant indulgences to them if there be contentions and warrings Religion doth not blow the Trumpet or beat up the Drum foment and encourage them but engageth all its Powers to set up as a Bulwork against them a quite contrary disposition to them and where they prevail they destroy all those affections and lusts which incline and irritate to wars and fightings Gal. 5.19 to 25. and will allow nothing to be done through strife and vain glory Phil. 2.3 yea further the Christian Religion is so far from countenancing a violent Resistance of injurious Superiours that it forbids a vindictive Resistance of equals Mat. 5.38 ye have heard saith our Saviour that it hath been said an Eye for an Eye and a Tooth for a Tooth
for good And as he is so by the Designation of God so he shall actually and eventually be so to those who submit themselves dutifully and peaceably as becometh good Men and Christians to his Government Pro. 16.12 It is an abomination to Kings to commit wickedness for the Throne is established by righteousness And God doth implicitly say to every King as he did by Abijah to Jeroboam If thou wilt bearken unto all that I the Lord command thee and wilt walk in my ways and do that which is right in my sight to keep my Statutes and Commandments then will I be with thee and build thee a sure House 1 Kings 11.30 31 38. Sect. 94. It cannot be denied but they may pretend an exemption from the obligatory Force and coercive Power of all Laws of their own making but they cannot pretend so respectively to any Laws of God's making and imposing nor from the checks and restraints of their own Reasons and Consciences If therefore they usurp upon the Rights of their innocent and dutiful Subjects and in defiance to their Oaths to God and promisâ—â—y Engagements to their Subjects exercise a destructive or oppressive Power respectively â—o their Persons Proprieties Liberties and Priviledges they cannot reflect on themselves aâ—d illegal excises of Power without tremendous apprehension of the Divine Justice and Vengeance remonstrances upbraiding reproaches and severe censures and condemnation of that Judge which God hath immediately substituted within their own Breasts to pass â—entence in his Name And as it is a fearful thing to fall into the hands of the living God Heb. 10.31 so a wounded Spirit who can bare Pro. 18.14 Surely that Prince will mâ—â—e a very bold adventure who shall usurp an Arbitrary Power that will render his coâ—â—ition so dangerous and troublesome How can he expect to live in Peace and Safety who lives without regard to the Bonds thereof Tyrannizing Adonibezek was Tyrannically dealt withal and forced to acknowledge God's Justice therein Judg. 1.7 As I have done so God hath required me And how terribly did God revenge on Ahab the spilling of Naboth's innocent Blood and the spoiling of his Vineyard 1 King 21.19 and 22.58 and was not insulting Nebuchadnezzar driven from Men and made to eat Grass as Oxen and his Body wetten with the Dew of Heaven till his Hairs were grown like Eagles Feathers and his Nails like Birds Claws Dan. 4.33 and was not persecuting Herod eaten of Worms till be gave up the Ghost Acts 12.23 In a word how can any Prince hope that God will protect him or his Subjects obey him who makes Conscience of discharging his Duty to neither Isa 33.1 Wo to thee that spoilest and wast not spoiled and dealest treacherously and they dealt not treacherously with thee when thou shalt cease to spoil thou shalt be spoiled and when thou shalt make an end to deal treacherously they deal treacherously with thee A fair warning is this to all that are oppressively and treacherously inclined Wherefore though it be not impossible that a Political Prince whose Power is limited in the Administration of his Government should shake off the restraints of his established Laws and refuse to regulate his Power thereby and consequently assume and exercise an absolute and arbitrary Power yet 't is exceedingly improbable that he will do so and by a long Succession of Princes here in England for near two thousand Years having never found it so we have no reason to be disturbed much less distracted with fears concerning it Let the worst be supposed and yet we have relief in Psal 37.5 7. Sect. 95. 4. The States of England who have ever been very tender of the Legal Liberties of their Country and very watchful to prevent all Encroachments of the Prerogative on the Subjects Rights and Proprieties and upon all due occasions have manifested aversation unto and detestation of absolute and arbitrary Power have yet acknowledged and ratified it as a standing Law That 't is not lawful upon any pretence whatsoever to take Arms against the King and that 't is a Traitorous Position That we may take Arms by his Authority against his Person or against them commissionated by him Which to all unprejudiced Men is an unquestionable Argument That the States of England did not believe That 't is not inconsistent with the Nature of a limited Sovereign Power to be uncontroulable and irresistble with armed Force Sect. 96. To enervate this invincible Argument from our Legal Constitution for Non-Resistance a learned Man thus dictates to us That all general Words how large soever are still supposed to have a tacite Exception and Reserve in them if the Matter seems to require it Which being spoken with express reference to the Matter under consideration seems to me an imputation of such Collusion to the venerable States of the Nation as is altogether unworthy of that Character they ought to have in the Reputation of the whole World Let it bâ— supposed that the English Parliaments may warrantably impose Laws for the regulating of the Subjects deportment towards their Sovereign Prince composed in the most comprehensive Words devisable which are yet to be understood according to a legal Intentioâ— with Exceptions and Reservations and there is no doubt to be made that the Subject being left to spell out the equitable Intention of such Laws but they will find out such Eâ—ceptioâ—s and Reservations as shall in effect render all such Laws frivolous to the purpâ—â—â— of the King's Preservation respectively both to his natural and political Capacity And I pâ—â—sume to that this is a Rule of good Accomodation to subserve some Jesuitical Doctriâ—â— and Praâ—â—ices which by all good Men ought to be exploded and condemned This Authoâ—â— Rule of Construction being observed respectively to the Case under consideration the 〈◊〉 Intent of â—â—posing this Declaration That 't is not lawful upon any pretence whatsoever to 〈◊〉 Arms againâ—â— the King c. must be this excepting and reserving some Cases which ought 〈◊〉 be suspected and are too odious to be named Now those Cases which ought not to be suspected and are too odious to be named being no where mentioned or explained in this or any other Act of Parliament 't is evident that 't is left to the Subjects to put what Interpretation thereon they please provided they will affirm that the Prince hath done what they suspected he would not do and that he hath done a Thing very odious and abominable to them and if a Law subject to such an Intepretation become serviceable to the Security of any Prince or Government 't will be beside the Intention of the Imposer and the Matter under consideration in that Act of Parliament is so far from seeming to require such Exceptions and Reservations that they are an evident subversion of the Design of it which was to prevent the taking of Arms against the King upon pretences of the most odious Things imaginable such as is the Vsurping an Arbitrary Power
this Preamble At the Request of the Commonalty by their Petition made before the King in his Parliament c. so again in 9 Edw. 3. 'T is thus prefaced Whereas the Knights Citizens and Burgesses desired our Sovereign Lord the King in his Parliament by their Petition and many of the Statutes are penned in this Imperial Stile The King Commands The King wills Our Lord the King hath established Our Lord the King hath ordained And of his special grace hath granted c. See 3 Edw. 1. and 6 Edw. 1. and 25. Edw. 3. Statute of Marleburdg 52 Hen. 1. and Statute of Quo Warranto A sufficient Evidence That all our Laws owe their Being to the King's Authority only Sect. 99. 2. All the judicial Courts of England are the King's Courts and derive all their Authority originally from him and are obliged to refer the Exercise of their respective Jurisdictions finally for the Preservation of his Person Crown and Dignity and consequently the High Court of Parliament is the King's Court too and depends on him for that Authority which is there exercised And 't is well observed by my Lord Coke That the King is Principium Caput Finis Parliamenti and answerably in the Parliament writ the King calls it Quoddam Parliamentum nostrum Thereby signifying a Subordination of the Estates convented in Parliament under him sitting there in his Royal Political capacity And consequently the Acts of the Two Houses of Parliament without an impress of Royal Authority are nothing worth to the Purposes of Government 'T is no Argument that the Two Houses of Parliament have a Co-ordination with him in his legislative Authority because he hath restrained himself from the Exercise and Use of it without their Request and Consent for it is no more than a Conditio sine qua non which hath only the Force of a Negative without the Concurrence of which the principal Efficient obtains not its Effect Sect. 100. 3. The Measures or Degrees of all Civil Authority and Power are to be taken either from the express Laws of any State or the immemorial Customs and Prescriptions thereof from a long Possession or from the Oaths the Subjects swear to their Princes This is acknowledged by the Author who pleads for a Co-ordination of the Houses of Parliament with the King in the Legislative Authority of the Kingdom as a proper Rule by which to judge where the Legislative Power of a Nation is lodged and this being impartially attended will evidently discover That the Legislative Power is in the King only For 1. If we consider what the Laws determine we shall find that they ascribe it wholly to the King See to this purpose the afore-quoted Preface to a Statute in 24. Hen. 8. where 't is thus said For by divers Old Authentick Histories and Chronicles it is manifestly declared and expressed that this Realm of England is an Empire and so hath been accepted in the World governed by our Supreme Head and King having the Dignity and Royal Estate of the Imperial Crown of the Same unto whom a Body Politick compact of all sorts and degrees of People divided in Terms and by Names of Spiritualty and Temporalty have been bounden and ought to bear next to God natural and humble Obedience he being also in Statute and furnished by the Goodness and Sufferance of Almighty God not of the People with Plenary whole and entire Power Preheminence Authority Prerogative and Jurisdiction to render and yield Justice and final determination in all Causes Matters and Debates Likewise in the Statute of the 35 of Eliz. this Submission after Non-conformity to divine Service is to be made openly in some Church I do acknowledge and testify in my Conscience that no other Person hath or ought to have any Power or Authority over His Majesty Which Statute was declared to be in full force in the 16 of Ch. 2. 2. This Authority and Preheminence as the former Statute mentioned implies is of immemorial Custom and Prescription and was so far as I can discover never questioned in any Parliamentary Convention of the States till 1642. and then by the Two lower States only too and then the Co ordination in the Legislative Power was asserted to warrant and justify one of the most unreasonable and barbarous Rebellions that ever was in this Kingdom 'T is declared by the Statute of 16 Rich. 2. That the Crown of England hath been so free at all times that it hath been in no earthly Subjection but immediately subject to God in all things touching the Regality of the same Crown and to none other and if to none other then not to the Two Houses of Parliament and in 1 Jam. 1. The High Court of Parliament wherein as they speak the whole Kingdom in Person or Representative was present i. e. all Estates and Degrees call themselves his Majesty's Loyal and Faithful Subjects and declare his Majesty to be their only Liege Lord and Sovereign and agnize their constant Faith Obedience and Loyalty to his Majesty and Royal Progeny And I will be so bold as to challenge this Author to shew from any Parliamentary Record that ever the Two Houses claimed or pretended to a Co-ordination with the King in the Legislative Power till the time above mentioned 3. What can be more evident for the Determination of this matter than the Oath of Supremacy by which every Subject is obliged to testify and declare in his Conscience that the Kings Highness is the only Supreme Governour of this Realm and of all other His Highnesses Dominions and Countries as well in all Spiritual or Ecclesiastical Things or Causes as Temperal as He is Supreme He hath no Superior and as He is only Supreme He can have no equal they that wrest the Supremacy of the King's Government to import only the executive part of Government manifestly subvert the primary Design of the Oath which was to restrain and preserve the King's Subjects from a Submission to the usurped legislative and juridical Authority of the Bishop of Rome So that if the Bishop of Rome pretended to both parts of Government as 't is certain he did and still doth then the Oath directly intends an opposition to both and consequently ascribes the only Supremacy appropriately to the King both respectively to the Legislative and Executive part of the Government Sect. 101. 4. Suppose contrary to all this plain evidence that the legislative Power is lodged between the King and Two Houses of Parliament how will this prove a Superior Authority in them above that in the King Par in Parem non habet potestatem An Equal is no Superior Indeed according to our Authors affirmation here are Two to One which is very great odds if he intended to press to his Service that Maxim Major pars obtinet rationem totius the major part of the Legislators virtually are the whole For this will at the Pleasure of the Two Houses render the Concurrence of the King
needless but it will also if the King and Lords please render the House of Commons as needless too which may also be the Case of the House of Lords if the King and House of Commons please to have it so For I presume he will have the Co-ordination to be equally lodged in the one as in the other that our Author had any respect to this I cannot affirm but I well remember when the Legislative Authority was pretended unto by the Two Houses that their Advocates pleaded this Maxim for the Justification of what they called Ordinances of Parliament which were of such Authority and Power in the Hands of their subordinate Instruments that they used them to deprive of Life Liberty and Estate and nothing was more frequently urged than Co-ordinata se invicem supplent Co-ordinates ought mutually to supply each others defects So that what the King from Perversness or Ignorance would not do or imposency or restraint could not do with them they presumed they were sufficiently authorized to do without him because the public Interest and Safety must not miscarry or be hazarded for want of supplemental Laws Sect. 104. I know our Author supposeth the King in his Political Capacity to be in another considetation thereof inferior to the Two Houses of Parliament though he will not perhaps say he is so in his Legislative viz. as the Executive part of Government is lodged singly in him because this as he teacheth is a Matter of Trust derived from the Legislative part for which he is accountable and in that capacity the King is a Subject to the Two Houses of Parliament Right Excellent indeed this is not in terms asserted but 't is plainly the intent and drift of it Well! let it be supposed That the Executive Power of the Kingdom is a Trust from the Legislative Power will it not then follow that the King derives a Trust to himself certainly if this Author himself may be believed he hath a share in the Legislative Power and therefore if a Trust be transferred and devolved from thence to him it must be with his concurrence as acting in that capacity Now if he should chance to be unfaithful to himself and violate this Trust to whom in a judiciary way must he be accountable of whom must that Court be constituted that must question the Matter there may be no Houses of Parliament in being and if there be if he disgust their proceedings may he not Adjourn Prorogue or Dissolve them if he think fit and what will become of the Matter then 't is but equal that if all interested in the Legislative Power be concern'd the King himself should be admitted of the Quorum when this matter of Trust comes to be questioned and debated I conceive the Vanity of this pretence That the Executive part of Government is an accountable Trust committed by our Laws to the King will evidently appear to any impartial Man that will but try how to answer these few plain Questions 1. If this Trust be abused is it any part of the Executive Power of the Government to Summon Try Judge and Punish the Abuser thereof 2. In whose Name shall the Process for Summons be issued forth in order to his Tryal 3. What provision hath the Law made for the Arresting of the King's Person to secure his forth coming to Tryal in case he refuse to obey a preceptive Summons 4. Is it not High Treason to imprison the King or by force to take him into a Man's Power yea or but to manifest such a Design by some overt act 5. If he have a fair Tryal according to Law he must be tried by his Peers I pray who are they 6. Who shall be his Judge and pass Sentence 7. What is the Punishment the Law hath ordained for the abuse of this Trust 8. Who shall execute the Sentence pronounced against him 'T is manifest the whole Administration of the Executive Power being confessedly lodged in the King nothing of this can legally be done and therefore 't is impossible that the King 's Executive Power should be a Trust committed to him by his Houses of Parliament for which he ought to be accountable to them or any other earthly Power I hope you would not have our High and Mighty Sovereign Lord the good People of England erect an High Court of Justice which shall be instead of Delators Witnesses Jurors Peers Judges and Executioners I am taught by some that understood the Constitution and Laws of the Kingdom of England very well that the King is not accountable for his Office or Actions to any Court Person or Persons whatsoever and every Man that will but attentively read the Spencer's Case and the Tryals of the Regicides may learn the same Lesson And thus saith the most learned Bracton Sunt sub Rege liberi homines servi omnis sub eo est ipse sub nullo nisi tantum sub Deo Si à Rege petatur cum Breve non currat contra Regem locus erit supplicationi quod factum suum corrigat emendet si non fecerit satis erit ei ad paenam quod Dominum expectet ultorem de chartis Regiis factis Regum nec privatae personae nec Justiciarii debent disputare There are Free-men and Servants under the King and every one is under him and he is under no one but under God only If any thing be to be demanded of the King since a Writ cannot go forth against the King there will be place for petitioning that he would correct and amend his doing if he do not it will be Punishment enough for him that he expect the Lord to be the Avenger of the Royal Grants and Actions of the King neither private Persons or Judges ought to dispute much less to censure and chastise And my Lord Coke in his Compleat Copy Holder hath taught me That the King representeth God's Person on Earth And I presume no Man is so daringly bold as to affirm That God is accountable and censurable for any of his doings Sect. 105. 5. It appears from the very Form and Tenor of the most Excellent Charters of the English Subjects Liberties that the Regal Authority and Power is not a fiduciary Trust from his Subjects and People under any consideration whatsoever Magna Charta it self runs thus Spontanea bona voluntate nostra dedimus concessimus By our free and good will we have given and granted c. not contracted bargain'd and upon good and valuable considerations covenanted and promised but from grace and condescention given and granted See 9 Hen. 3. so when the same Charter was confirmed in King Edward's time it was thus worded Know ye that we of our meer free will have granted to all Free-men these Liberties So in the Statute Quo Warranto 18. Edw. 1. Dominus Rex ad Parliamentum suum de gratia sua speciali propter affectionem quam habet erga Praelatos caeteros
to the very utmost every miscarriage in any kind Thus when Absolom designed a Rebellion and to usurp the Crown He cast iniquity upon the King Psal 55.3 Comp. with 2 Sam. 15.3 4 foreseeing that having once taken off the Peoples Affections from the King he might easily take his Throne and Crown from him too For who will obey him whom he affects not to please nor fears to offend many will cry up a formed and protested endeavour to subvert the constituted Government when there is nothing in the Case but some disputable and doubtful point determined in prejudice to their private Sentiments or Interests or some particular illegal Fact or Facts done in favour to the Prerogative and Disadvantage of the Subjects either through mistake or partiallity without any design at all to make an alteration in the Fundamental Government much less to overthrow the whole Constitution or some semblance and appearance of an innovation which was the Case of the Reubenites Gadites and half Tribe of Manasseh when they built an Altar over against the Land of Canaan their Brethren the Children of Israel were so alarm'd with it that they presently call a Council of War and from a meer jealousy and suspicion of an evil intention they charge them with Rebellion against God and themselves and seem resolved to offer them as a Sacrifice on their own Altar Jos 22. and Mens Fears from misgrounded Jealousies do more often disturb and hurt Kingdoms than their Princes designs and endeavours to make any considerable alteration in the Government do 3. An outragious transport of Passion in a Prince which proves destructive to the Persons and Proprieties of some of his Subjects is not an habitual disclaiming or virtual renouncing of the Protection of his Subjects nor consequently is it a ground for a warrantable Resistance of him with armed Force Though Saul most inhumanly murdered Fourscore and Five Priests at once and smote Nob. the City of the Priests with the Edge of the Sword stew Men Women and Children and Sucklings and Oxen and Asses and Sheep 1 Sam. 22.18 19. yet that did not exauctorate him and expose him to be dealt withal as a common Enemy to his Subjects So though David by murdering Vriah forfeited the Favour of God yet he did not forfeit his Kingdom by it to his Subjects and put the Sword he had abused out of his own hand into theirs So when Joram King of Israel in a fit of fury sent a Messenger for the Head of that eminently holy and innocent Prophet Elisha he would not have forfeited his Crown by it though his Command had been actually executed as he really intended it should which was a Matter so circumstanced that 't is sometimes objected as an Argument to justify the Resistance with force the illegal Persecutions of the Higher Powers In Kings 2. Ch. 6.32 'T is said That while Elisha sate in his House with the Elders the King sent a Man from before him but ' ere the Messenger came to him he said to the Elders See how this Son of a Murtherer hath sent to take away my Head look when the Messenger cometh shut the door and hold him fast at the door Hence they infer that for the Preservation of our Lives from the illegal Persecution of the Higher Powers we may make an active Resistance against them and those commissioned by them but the Matter duly considered we shall find that the Premises are not of sufficient strength to support the Conclusion For 't is manifest from the Text that Elisha in this very business acted Prophetically because by an extraordinary instinct and suggestion he discerned the Messengers approaching towards him and by the same Prophetick Inspiration he discerned that Joram repented him of his rash and bloody Command so that the shutting the Door to prevent the Execution of the King's Command was to fulfil the King's Will as well as to preserve his own Life and therefore adds as a Reason why he would have them shut the Door and hold the Messenger fast at the Door for is not saith he the sound of his Masters feet behind him That is is not the King himself following him close at his heels to revoke his cruel Command and what was done by extraordinary Inspiration is to be no rule for ordinary Practice Moreover there is a vast difference betwixt the Resistance of a particular Act arising from a Princes passionate Rashness and a Resistance of a deliberate Act exercised from his Office juridically circumstanced the former may proceed from Love and Loyalty e. g. when a Subject shall interpose to withold his Princes hands from murdering himself or another or a Woman to defend and preserve her self from ravishment c. but to resist him in a particular unjust Act by such a Force and Violence as implies a nullity in his Regal Power and is inconsistent with a State of Subjection is utterly forbidden by God though Ahab murdered Naboth and took possession of his Vineyard with the highest Abuse of Justice in the World yet that was not a nullifying of his Regal Authority and could not warrant his Subjects to take Arms against him to revenge it So every illegal Sentence of Death executed on any Subject in England is a Murther committed and so would the King's slaying of an innocent Subject by his own immediate hand and yet no resistance is to be made in such a Case because God hath expresly forbid it and the publick Peace and Safety is to be preferred before the Preservation of a particular Person and the Reparation of a private Injury 4. The Being of Government in our consideration is carefully to be distinguished from the well-being thereof and the principal Ends thereof from the Subordinate or that which is of necessity required to the common good from that which is necessary for the good of particular Persons and some particular sorts of Men and likewise we are carefully to distinguish betwixt that Administration of Government which is only destructive in some particular Act or Acts from that which is in the main habituated bent and drift of it destructive to the Being and principal Ends of Government So long as the Being and principal Ends of the established Government are maintain'd and secured and the publick and common Good and Welfare regarded and promoted and the habitual main and stated design and endeavour of the Higher Powers is directed and applied for the Protection and Benefit of the Community they do not disclaim nor renounce the Government nor set themselves to overthrow the Constitution and therefore cannot be resisted without the Danger of Damnation Sect. 109. Another Objection is this Suppose a King by Bargain and Sale or from meer will and pleasure or any other means really alienate transfer deliver up and subject his Kingdom to a Stranger or any other who cannot have a successive Right to it by his desertion or abdication of the Government may he not in such a Case be
in such a State of Anarchy and Confusion For though the former like a Tempest may do considerable mischief here and there in some particular Cases and Instances the latter like a Deluge or epidemical Disease will carry down and destroy all that stand before it And thus it was determined by Fronto the Consul in Nerva's Reign Melius est sub his esse sub quibus nihil licet quam sub quibus omnia 't is better to be subject unto them under whom nothing is lawful than under them under whom all things are lawful That is the severest Restraints are more eligible than a boundless Liberty because 't is better and safer to be exposed to the danger of suffering than to the danger both of finning and suffering So that a rebellious Resistance breaking down and levelling the Boundaries of Government and Laws doth as it were let Hell loose upon us hearten and encourage all sorts of licentiousness and wickedness amongst us and bring us under a kind of present Damnation and fill us with Confusion and Terror round about Wherefore as one said of an ungrateful Man Ingratum dixi omnia dixi I have called him ungrateful and so have called him all that is naught So say I of a rebellious Man his guilt is so complicated that he is compounded of all that is naught Sect. 135. 3. The next thing to be considered is the Grounds upon which the Decree and Ordination of God to condemn rebellious Resisters of the Higher Powers to an everlasting destruction is founded O the Depth saith the Apostle Rom. 11.33 34. both of the Wisdom and Knowledge of God how unsearchable are his Judgments and his Ways past finding out for who hath known the Mind of the Lord or who hath been his Councellor intimating that it becomes us rather to admire than to enquire into the Reasons of his Purposes Ways and Actings For He giveth not account is not obliged to account of any of his matters as Job speaks Ch. 33.13 and therefore it will be no absurdity to resolve the Reason of the Matter under consideration principally into the Sovereign Council and Pleasure of God's Will So he hath done even because so it pleased him to do Mat. 11.25 and this is as firm a Ground as the Mind of Man can rest or acquiesce on For God alone knows what becomes him to do and we may be sure that all his Ordinations and Dispensations are such as well beseem his infinite perfection in Knowledge and Wisdom Goodness and Righteousness and therefore he doth not will not cannot decree or do any thing amiss Wherefore God having expresly declared that they that resist shall receive to themselves damnation we cannot be much concerned by searching to find out the particular Reasons of this divine Constitution Sect. 136. But since God is pleased from his incomprehensible Grace to condescend to an Appeal sometimes to the Reason of his People to judge of the Equity of his Dealings especially in Matters of a Penal Nature Isa 5.3 Mic. 6.3 I shall endeavour to discover to you the particular Reasons of this Decree and Ordination from that Revelation as I conceive God himself hath made thereof to us And they are these Sect. 137. 1. Because a rebellious Resistance of the Higher Powers is a protested Defiance to God's own Order and a practical Condemnation and Subversion of it This reason is plainly assigned in the Words immediately precedent to the Text They that resist resist the Ordinance of God and therefore they that resist shall receive to themselves damnation God that made and preserveth all the World is essentially the absolute Sovereign Lord thereof The great King over all the Earth Psal 47.2 the Lord of Lords and King of Kings Rev. 17.14 He is exalted as Head above all 2 Chr. 29.11 and he as the most High ruleth in the Kingdom of Men and giveth it to whomsoever he will Dan. 4.25 and all Dominions serve and obey him Dan. 7.27 Act as his Ministers and Officers as 't is vers 4. and 6. of this Chapter Wherefore respectively unto God Obedience is the Duty and Work of all the World and as all that Authority and Power with which Men are invested to make and execute Laws is derived from him and to be administred in his Name so all that Subjection and Obedience which is exacted as due thereunto is from the Constitution of his Will 1 Pet. 2.15 and to be observed and performed for his sake vers 13. or as our Apostle in vers 5. of this Chapter for Conscience sake or from a Sense of that Duty we owe to the Sovereign Authority and Dominion of God himself Let the Ranks and Orders of Men be what they will Rulers or Ruled as their several Stations and Conditions are of God's appointment who will not have all to stand on the like Level but pulleth down some and setteth up others will have some to command and others to obey so their several Duties respectively to each other as well as to himself are of his prescription and injunction and consequently as Rulers cannot abuse their Authority and Power without violating the Trust committed by God to them and usurping upon the Authority and Power of God himself pretending to more than they partake of from him and have Commission to execute in his Name so neither can Subjects refuse Subjection and Obedience due to their Rulers without a Violation of a Trust from God and a confronting of his Authority and Power For the Authority and Power of their Rulers is the Authority and Power of God himself as hath formerly been proved and consequently a striving and contending against the Higher Powers is a fighting against God himself and they who presumptuously endeavour to destroy and trample on the Authority and Power of their Governours endeavour to destroy and trample on the Authority and Power of God himself and is not this a provoking of God to jealousy a Presumption that they are higher and stronger than he 1 Cor. 10.22 and doth such presumption deserve less than a State of Damnation 't is the Duty of all to submit unto God and to be contented yea well pleased with all that he requireth of them or imposeth on them and therefore it must needs be extreamly sinful and provoking to strive and fight against him Isa 45.9 Wo unto him that striveth with his Maker For when any man walketh contrary unto God God will also walk contrary unto him Lev. 26.23 24. and when the Contrariety of the Engagement and Action on the Sinners part is attended with the Perversness and Obstinacy of a rebellious Resistance the contrariety on God's part will be in fury vers 28. i. e. a contrariety to the utter-Destruction of the Rebel the fullest and compleatest Punishment Sect. 138. 2. Because a rebellious Resistance of the Higher Powers is a Sin of deliberate Choice inveterate Passion strong and confirmed Resolution a Conscience wasting Sin or in Tertullian's Words
Ease Liberty Property and Safety of the Subject cry themselves up for the Patriots of their Country if they encourage a Resistance of the Supream Powers and expose Subjects to the Mischiefs of War and lay them open to the Mercy of a Victorious Army the result will be Anarchy and Confusion Were Resistance of Authority never so lawful 't is such a Remedy of Public Grievances as never did or will bear its own Charges and whatever Nation or People used it paid a Severe Reckoning for it and lamented their Folly and Rashness The Miscarriages Oppressions and Tyrannies of a Single Person are finite and reach but to particular cases but the Miseries of War are endless and universal And whatever the Event be or whoever wins the Prize contended for the Common-wealth is sure to be a loser by it and the Generality never reap any thing from it but repentance and a dear bought experience of the Insolence of Souldiers who with drawn Swords rate the Merits of their Services and are not easily pleased unless they take whatever they demand If Princes may and do abuse their Power 't is much more certain that the Rabble neither can or will use theirs aright Sect. 14. 2. 'T is against Common Reason That Subjects should be allowed Liberty in any case whatsoever to resist the Sovereign Power because if Resistance in any case be allowed it must be allowed in all cases reducible to that case as hath been already intimated and the Subjects themselves being the Judges of it when they are disobliged and discontented they will presently pretend that case and the Common People are so easily imposed on and so partially affected to that which they account their own Interest that there will be no stop to pretences but they will be apt to conceive themselves Tyrannically insulted over and grievously oppressed when no harm at all is done to them and so disturb and hazard the Government rather than suffer the smalsest Inconveniences I will give you two remarkable Instances from the Scriptures of discontented popular Men who from unreasonable and wicked pretences resisted and disturbed two of the Best Governours in the World Sect. 14. 1. The First I shall instance for this is Moses He was meek above all the Men that were upon the Face of the Earth Numb 12.3 free from all sour and surly Passions and so full of gentleness and clemency that he gave no just cause of provocation to any Man And he was a Man of such unstained integrity that he hath this Character from the Holy Ghost himself That he was faithful in all Gods House Heb. 3.2 and he was so fast a Friend to the Israelttes that to preserve their Lives and Peace he hazarded his own Exo. 2.12 13 14 15. He was so highly favoured by God himself that he chose him to be the Captain General over his own People and his Conduct was seconded with so many Miracles and such extraordinary Preservations and Deliverances that he was as a God to them Exod. 4.16 and Moses had such glorious Appearances of God to him and such visible Symbols of his gracious Presence with him that they could not but be convinced that he was raised up by God himself to be their Leader and Saviour Yet when this Excellent Ruler of his People had by Gods own Appointment Consecrated Aaron and his Sons to the Priesthood and God gave an evident Testimony immediately from Heaven that the Service of Aaron in his Priestly Office was highly acceptable to him which was with astonishing admiration acknowledged by all the People of Israel Lev. 9.24 Yet you shall find that Cerah Dathan and Abiram pretend that their Civil and Religious Rights are Invaded and they themselves insolently tyrannized over And hereupon They gather themselves together against Moses and Aarons and lay to them ye take too much upon you seeing all the Congregation are holy every one of them Numb 16.3 q. d. you deal partially and impropriate that to a few which of Right belongs to all And v. 13. they said to Moses Is it a Small Thing that thou hast brought us up out of a Land flowing with Milk and Honey to Kill us in the Wilderness except thou make thy self altogether a Ruler over us q.d. will nothing satisfie thee but Arbitrary Government And say they v. 14. Wilt thou put out the Eyes of these People q. d. dost think that these People are so dull and inapprehensive that they do not perceive that thou hast a Design to enslave them to thy imperious Will And what more unjust and unreasonable Pretences could there be made against the Administration of any Government in the World Yet you shall find that this Pleading of the Peoples Rights and Liberties and Priviledges was so taking that presently Two Hundred and Fifty of the Congregation took part with them Numb 16.2 and shortly after the whole Body of the Israelites unanimously espoused the Quarrel and 't was one and all against Moses and Aaron v. 19. and 't is wonderful to observe that though God miraculously manifested his indignation and abhorrence against these Rebels and their wicked Pretences causing the Earth to make it self a Grave to Bury them alive Numb 16.32 33. and sent down Fire from Heaven to consume the Two Hundred and Fifty Men who by Offering Incense had Invaded Priests Office v. 35. Yet notwithstanding all this you shall find that those bold and confident Speeches of Corah and his Companions being of a Popular Strain did so strangly insinuate into the Factious and Licentious Humour of the People and had such powerful influence upon them that the Main Body of the People the very next Day fall to murmuring against Moses and Aaron justifie the Complaints and Pretences of Corab and his Confederates own those Rebels for the People of the Lord and thought them hardly dealt withal And though God by his own immediate hand had destroved them in their very sight yet they impudently impute the spilling of their Blood to Moses and Aaron v. 41 42. Sect. 15. Now that which I design to infer from this notable instance are these Two Things 1. That Men of Seditious and Rebellious Spirits harden themselves against Convictions from the most Eminent Demonstrations of Divine Justice and Vengeance are implacable and unreconcilable to the Governing Powers over them will Calumniate Affront and Oppose them in Desiance to all the Reason Religion and Justice in the World And also 2. That 't is an easie matter for Men of discontented and ambitious Spirits to pretend Grievances Oppressions and Innovations under the most Regular Government in the World and such Men shall never want Partakers and Followers And therefore if it be allowable for Subjects to judge when there is a just and warrantable Ground for Insurrections and Rebellions against their Rulers there shall never be any setled Government upon Earth Sect. 16. 2. The other Governour I shall instance is David He was a King of Gods own