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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87515	Obedience active and passive due to the supream povver, by the word of God, reason, and the consent of divers moderne and orthodox divines; written not out of faction, but conscience, and with desire to informe the ignorant, and undeceive the seduced: by W.J. a welwiller to peace and truth.	W. J., welwiller to peace and truth.	1643 (1643)	Wing J52; Thomason E90_19; ESTC R19937	23,430	31

S. Peter when he saith 1 Epist 2.13.14 Submit your selves for the Lords sake whether it be to the King as Supreams or unto Governours as unto them that are sent by him c. wherein we see he mentious both Kings and Magistrates yet would that we should be Subject and yeeld obedience as the words insinuate one way to the King and another way to the Magistrate to the King as Supreame in all things and that without any exception save alone in such things as he Commandes contrary to Gods Will and Word but to the Magistrates as sent by him that is in respect they derive their power which they have received and possesse from the King and so represent his Person that sends them which also our Saviour intimates Iob 19.11 Where speaking to Pilate who was the Magistrate and Deputed to the Government of Iudea by Caesar he saith to him Thou couldest have no power at all against mee viz. to Iudge mee except it were given thee from above that is as from God so likewise from the power above thee to wit Caesar And therefore onely is it That by the afore cited Statute of 25. Edw. 3. ca. 2. It is declared to be High Treason to kill the Chancellor Treasurer or Justice of either Bench Iustice in Eire or of Assises who are the grand subordinate Magistrates of the Realme or any other Iustices assigned to heare and determine sitting on the Berch or place of Iudgement and doing their office Because they then represent the Kings Person Wherefore if the King be the Head of the people according to the Prophet Samuel and the Higher power according to the Apostle S. Paul and the Supreame according to the Apostle S. Peter then doubtlesse there is no power equall with his and much lesse any power above his within his Realme and Dominion and so Antiquity confessed for S. Chrisostom tells us that Rex non habet parem super terram and Bracton that Rex non habet parem in Regno suo and he addes the reason quia sic amitterat praeceptum cum par in parem non habet Imperium Which is also graunted and acknowledged by the 37. Article of the Confession of Faith made by the Church of England in these words The Kings Majesty hath the Cheife power in this Realme of England and other his Dominions unto whom the Chiefe Government of all Estates of this Realme whether they be Ecclesiasticall or Civill in all causes doth appertaine And the Oracle of the Common Law Sir Edward Cooke doth informe us according to Law li. 5. Caudryes case fo 40. b. That it appeareth aswell by the Ancient Common-lawes of this Realme by the Resolutions Judgements of the Iudges and Sages of the Lawes of England in all Succession of Ages as by authority of many acts of Parliament Ancient and of latter times That the Kingdome of England is an absolute Monarchy and that the King is the only Supreame Governour aswell over Ecclesiasticall persons and in Ecclesiasticall causes as Temporall within this Realme And truely the Oath of Supremacy which ordained by Act of Parliament And which by force of the Statute of 1. Eliz. ca. 1. Every Magistrate within this Realme of England is to take makes it also plainly appeare for hee that takes it doth declare in his Conscience That the Kings Highnesse is the onely Supreame Governour of this Realme and of all other his Highnesse Dominions and Countries as well in all Spirituall and Ecclesiasticall things or causes as Temporall And therefore surely if Magistrates acknowledge a power above themselves as they who have tooke that Oath cannot deny but they have then doubtlesse They are not to Governe him but rather to Governe for him according to that power he hath committed to them and then consequently be both bound to obey and forbid to resist that Supreame and Higher power aswell as other private Subjects be wherefore whatever hath beene said in respect of their duty doth aswell concerne Magistrates And further as there is no cleare Text that declares it lawfull to resist the Higher power in any case so neither is there any Divine and apposite example in Scripture that I could ever meete with yet no not alleadged by the adverse partie in maintanance of their opinion whereon truely to ground such an opinion and proove such a Lawfull power to oppose the Supreame and to reside in the Inferiour Magistracy or Optimacy of a Realme but on the Contrary much may be said and deduced from thence to disproove and evince that position In contradiction whereof S. Chrisostome hath afoorded us a good observation Homil. 2. in Epist 2. ad Timoth. Insurrexerunt adversus Aaron post vituli formatam effigiem Core Dathan Abiron quid ergo nonn● illi periere c. Saith hee It was after That Aaron had sinned foolishly and hainously in making the Calfe that Core Dathan and Abiron rebelled against him but what then did they not perish Yes they did and that was to shew that although the Governour might be wicked yet it was not for them who were under him to take upon them to correct him or rebell against him no though they were the Optimates and Peeres of a Realme for wee know the Two hundred and fifty Princes of Israel that joyned in the Conspiracy and Rebellion against Moses and Aaron perished aswell yea and as strangely too as Corah and his Company And besides among the Iewes where though there were so many Kings who were no lesse contemners of the Divine then of humane Lawes doe wee read that ever the Inferiour Magistrates amongst whom there were no doubt many godly and valiant men did at any time assume power to oppose their Kings but only when they received a speciall command from God who alone hath power above Kings and to correct them Nor ever read wee that the Statues and Idolls of the false Gods which were publikely set up by the Kings of Iudah and Israel were dejected or demolished but by the command of the good Kings which God gave them when they came to rule over the people And so wee see That Idolatry continued in the Kingdome of Israel and no reformation from the time of Ieroboam the Sonne of Nebat and first King of Israel who made Israel to sinne and set up the two Golden Calves and the Altar at Bethel 1 Kings 12.28.33 untill the time of good Iosiah King of Judah who demolished them as we read 2 Kings 23.15 and 2 Chron. 34.7 according to the Word of the Lord spoken by the man of God which Prophesied against the Altar at Bethel 1 King 13.2 after they had continued above the space of 300. yeares during which time doubtlesse there were many Religious men and Magistrates in Israel and yet notwithstanding we read not of any that opposed the King though an Idolater nor yet that tooke upon them to remove the Idolls from amongst them till such time it pleased God to send

OBEDIENCE ACTIVE and PASSIVE DUE TO THE SVPREAM POVVER By the word of God Reason and the Consent of divers moderne and Orthodox Divines Written not out of Faction but Conscience and with desire to informe the Ignorant and undeceive the Seduced By W. J. a Welwiller to Peace and Truth TIT. 3.1 Put them in mind to bee subject to principalities and powers and that they bee obedient c. ROM 13.1 Let every Soule bee subject to the Higher powers Principi summum rerum judicium dii dederunt Subditis obsequii Gloria relicta est Tacitus lib. 6. Histor Scutum potius quàm gladium subditis in Tyrannose esse sumendum quos modestia patientia subditorum mitigat contumacia verò exasperat Titus Livius lib. 3. OXFORD Printed by Leonard Litchfeild Printer to the Vniversity Anno 1643. To the Reader IT is a time wherein many are become rather wilfully then really ignorant and more conceitedly then truly desirous of Peace with Truth to rectifie if not satisfie whom this little treatise is communicated unto publike view wherein they shall find toward accomplishing their desire Truth from Heaven tending toward peace on Earth Truth being the matter therof Peace the end whereto it conduceth And I supposed there could bee no better meane under God toward the compassing and procuring that Peace then by rightly informing each Subject of his duty from the word of God which is Truth and therefore I dare bebold to say that if the Truth herein sincerely and cleerely delivered be but lovingly embraced and henceforth constantly practised by us all wee shall prove both better servants to God our Father and more loyall subjects to the King our Soveraigne and so not onely againe acquire that great blessing of internall externall and eternall Peace to our selves with confluence of all concommitant felicity but withall suddenly procure from God and the King that happy and all desired Vnion of his most sacred Majesty with his Parliament and People whereby all our lawfull desires may bee fully effected which is the constant fervent and dayly prayer of the Authour Farewell The SVBIECTS duty to there lawfull KING Consisting in ACTIVE and PASSIVE Obedience THat the King is the Head of the people is evident by 1 Sam. 15.17 where the Prophet Samuel saith thus unto King Saul from the Lord When thou was little in thine owne sight wast thou not made the Head of the Tribes of Israel and the Lord annointed thee to be King over Israel And by the 1 Kings 14.7 where Ahijah the Prophet bids King Jeroboams wife Goe tell Ieroboam Thus saith the Lord God of Israel I exalted thee from among the people and made thee Prince over my people Israel And 1 Kings 16.2 where Jehu the Prophet saith to King Baasha from the Lord I exalted thee from the dust and made thee Prince over my people Israel Which occasioned Optatus to say Super Imperatorem non est nisi qui fecit Imperatorem from which our Law too dissents not for in the yeare booke of 1. Henr. 7.10 and Finch fol. 81. it is said That the King is the head of the Common-wealth immediate under God and therewith agreeth the more ancient Law which tels us Quod omnes sub eo ipse autem sub nullo nisi tantum sub Deo Bracton lib. 1. cap. 8. And therefore is it that S. Peter 1 Epist 2.13 Exhorts all men to submit themselves unto the King as to the Supreame who is placed in that degree of eminency over the people Not by himselfe for Kings themselves acknowledge in their styles that they are such Dei gratia and therefore may not unfitly say with the Psalmist Psal 100.3 He it is that made us and not wee our selves Neither by the people for the Iewes confesse Nehem. 9.37 That Kings are set over them by God and therefore we often read in Scripture That the King is called Gods Annoynted and the Lords Annoynted but never the people 's Annoynted And then if neither by himselfe nor by the people then surely by God alone and truly God so asserteth Prov. 8.15 They raigne not by themselves they raigne not by the people But saith he By mee Kings raigne that is by my ordination and appointment being first setled since upheld and sometimes miraculously preserved in their raignes by mee and by my will as the cause For as the Prophets Ieremiah and Daniel tell us The most high beareth rule over the Kingdomes of men and giveth them to whomsoever hee will Ier. 27.5.6 and Dan. 4.17 He having the sole property of them and therefore Daniel speaking to Nebuchadnezzar Dan. 2.37 saith The God of Heaven hath given thee a Kingdome c. And so Cyrus acknowledgeth Ezra 1.2 saying The Lord God of Heaven hath given mee all the Kingdomes of the Earth Wee read Deut. 17.14.15 That if the people would have a King like other Nations Then they should in any wise set him King over them whom the Lord their God should choose And 1 Sam. 9.17 we read that God chose Saul to raigne over his people and 1 Sam. 10.1 and 1 Sam. 15.1 The Lord sent Samuel to annoynt Saul to be King over his people Israel And in the 1 Sam. 16.1 God saith to Samuel I will send thee to Jesse the Bethleemite for I have provided mee a King among his Sonnes to wit David and at the 13. Verse Samuel annoynted him And 2 Sam. 12.7 God saith to David I annoynted thee King over Israel And David himselfe after he was King 1 Chron. 28.4 did acknowledge that hee did not set up himselfe to be King neither was chose by the people but saith hee The Lord chose mee that I should be King over Israel And hereto agreeable was the Divinity of the Primitive Church concerning Kings which had least cause to favour them in regard they were its persecuters and yet Ireneus saith of them Cujus jussu nascuntur homines ejus jussu constituuntur Principes Thus wee see that Kings are provided for the people and appointed by God annoynted by his Prophets and lastly onely approved of by the people and truly such people as are his doubtlesse will approve both his choyce and institution as wee read the Iewes did 1. Sam. 10 24. who when they saw Saul whom God had appointed chose and annoynted for their King they all showted and said God save the King Now as the institution and office so also the power of a King is derived from God for as was before said by Daniel to Nebuchadnezzar Dan. 2.37 The God of Heaven hath given thee a Kingdome so likewise doth hee adde thereto power strength and glory whereby it appeareth Kings have power from God which our Saviour likewise acknowledgeth Iohn 19.11 where speaking to Pilate he saith Thou couldest have no power except it were given thee from above and therefore saith Tertullian Inde illis potestas est unde Spiritus and that wee know is from God not from the people whereby it

appeares that what Saint Paul saith Rom. 13.1 is very true That there is no power but of God and the powers that bee are ordained of God And therefore in that very place hee willeth and enjoyneth That every Soule be subject to the higher powers And writing unto Titus hee willeth him Tit. 3.1 To put the people in mind that they be subject to principalities and powers and that they be obedient in which places by subjection hee includes a necessity of not resisting For such who shall either dis-respect the person or disobey the just power of the King resist the Ordinance of God and shall receive to themselves condemnation as our Old but damnation as our New translation renders Rom. 13.2 Philo the Iew in his booke de vita Moysis thus speakes of the office of Kings Regis officium est jubere quae oportet fi●ri votare à quibus abstinere decet caeterum jussio faciendorum interdictio cavendorum propriè ad legem pertinet atque ita consequitur quod Rex animata lex sit lex vero sit Rex justissimus And our most gratious Soveraigne not onely performes that good office but withall admits of that rule and for his peoples satisfaction hath further protested before almighty God not to governe them by any Arbitrary power of his owne but to admit and propose the knowne lawes of this Realme for his guide and the exact rule of his government unto which I suppose every good Christian will adhibite faith and unto whom I hope every loyall subject will yeild due obedience and therefore how great a cause have wee to prayse God whose gratiousnesse is pleased to set such over us as do set him in all their wayes before them and how great cause have wee in all respects to honour him who ruling us in goodnesse doth also rule himselfe by goodnesse Long may hee live among us ever may he raigne by himselfe and royall posterity over us in glory and renoune Submit your selves to every ordinance of man for the Lords sake whether it be to the King as Supreame c. saith Saint Peter 1 Epist 2.13 Not that Kings are ordained by men or that men invented that government for the powers that bee are ordained of God Rom. 13.1 and that Kings are is plainely manifested before as also by 1 Sam. 15.11 where God complaineth saying It repenteth mee not that the people but that I have set up Saul to be King But he cals Kingly Government an ordinance of man as Calvin Beza Marlorate Aretius Piscator Bucanus Gerardus and Weemse have observed upon that text because the power that is conferr'd by God upon men is proper to men exercised by men and towards men it is called an humane ordinance subjective because men are the subject of it and objective because it handles humane affaires and lastly in respect of the end being instituted for the good of man and the conservation of humane society So it appeareth by what hath beene said That Kings and Supreame Magistrates are not politique institutions of men nor at first ordained by men nor the power they are invested with committed to them from men but from God And therefore let every soule bee subject to them and as omnis anima so ex omni animo which shewes the manner not with the body onely but the mind also not in shew alone but indeed and in truth withall and that to all just commands yea and to their unjust demands if not contradictory to the will or word of God by our Saviours example Matth. 17.27 who payed Tribute to the Polegatherers for quietnesse sake rather then offend or resist although nothing was due but if their commands and demands bee contrary to Gods then Deo potius quàm hominibus better obey God then man by the example of Saint Peter and Saint Iohn Acts 4.19 Yet so bee they bee not dissonant or discrepant from Gods then Scripture wils us to yeild obedience thereto not onely as Saint Peter exhorts 1 Pet. 2.13 for the Lords sake that so hee may bee honoured who hath ordained Kings and powers and would that we should bee obedient to them as Aretius Piscator and Lucas Osiander observe in their Comments upon that text but withall as Saint Paul enjoynes us for conscience sake also Rom. 13.5 That so wee may retaine a good conscience which wee must keepe voyd of offence both towards God and towards Men. Acts 24.16 That it may witnesse for us that wee have not resisted Authority for no man with a good conscience can resist him to whose power God hath made him subject as the same Piscator and Osiander together with Calvin and Bucanus have noted upon that text of Saint Paul Rom. 3.5 And therefore because wee must bee subject both for the Lords sake and for Conscience sake too it will not bee amisse to consider what a subjects duty to his Soveraigne is and in what particulars it consists And first wee must honour him Give honour to whom honour is due saith Saint Paul Rom. 13.7 and honour the King saith Saint Peter 1 Pet. 2.17 and that must be by a reverend esteeme of him and an acknowledgement of him for our Superiour by giving him due respect in our behaviour and Titles of reverence in our words as David did to Saul 1 Sam. 24.8 he stooped with his face toward the earth and bowed himselfe and said My Lord the King And as Arauna did to David 2 Sam. 24.20.21 and Nathan to David 1 Kings 23.24 and Bathsheba to David at the 31. verse of that Chapter Who bowed her face to the earth and did reverence to the King and said Let my Lord King David live for ever Secondly We must pray and give thanks to God for him as S. Paul exhorts 1 Tim. 2.1.2 I exhort therefore that first of all Prayers Supplications and Thankesgiving be made for all men for Kings c. and that as the Psalmist Psal 80.17 Let thy hand be upon the man of thy right hand upon the sonne of man whom thou madest strong for thy selfe that is O Lord let thy hand of Providence Power and Mercy be upon the man of thy right hand and thine annoynted the King ever redily and mightily to defend preserve and protect him and upon him whom though thou reckonest among the Gods of the Earth Psal 82.1 and 6. yet indeed is but the son of man whom thou hast made strong by Majestie and power for thy selfe to governe thy people as thy Vicegerant or as our owne Liturgie teacheth us That God would be pleased to be his defender and keeper and give him the victory over all his enemies that God would so dispose governe and rule the heart of our Gracious King and Governour that he might evermore have affiance in him and in all his thoughts words and works ever seeke Gods honour and glory and study to preserve the people committed to his charge in wealth peace and godlinesse and finally