and love peculiar to himselfe he loves not his father onely because he begat him or his mother because she bare him in her wombe and gave him sucke or his friend because beneficiall unto him or his Soveraigne because he doth protect him these are vulgar grounds and of meere naturalls yea of bruit creatures but his principall foundation is the Command of God and the apprehension of Gods love to himselfe and as Gods Love and Word is capable of no alteration no more is a Christians love and duty which is built upon it it is in its measure and degree like that constant and unfeigned yea though the Prince should change and omit what belongs to him yet a true Christian Subject changeth never nor dareth he to neglect the least tittle of his duty O sayes he Gods love to me in Jesus Christ hath kindled in my heart a love unto my Soveraigne set over me by himselfe Gods word in my soule is the root of my duty to my Prince therefore so long as God continues to love me so long will I continue an obedient Subject as nothing can separate Gods love from me neither life nor death nor Principalities nor Powers so nothing shall separate my heart from my King neither feares nor threatnings nor plunderings nor persecutions as nothing can nullifie Gods word Heaven and earth shall passe away before the least tittle of that shall perish so nothing can or shall alienate me from my Allegiance to my Prince but him will I Honour him will I love feare and obey actively or passively although he should account of me and deale with me as with an Enemy 6. We Honour God by rejoycing his Spirit and by being carefull not to greive the same after which manner also we must Honour the King our endeavours must be to glad his heart and our studies to make him chearfull that so he may govern us with comfort Heb. 13.17 and give up his account with joy which will be most for our advantage as the Apostle speaketh in another case Indeed crossenesse and perversnesse is a great wickednesse when exercised against any specially against a Prince yet even such a Person is sometime so afflicted When I speake of Peace saies King David then they make them ready to battaile such was their crossenesse Ps 120.7 in another place they dealt perversely with me without a cause Ps 119 78. indeed when ever men deale perversely with their Prince they do so without cause for there neither can nor ought to be any cause to move a man to break his duty to his Sovereigne or rather to his God who hath commanded his constant and loyall obedience It is not spoken in Scripture to the commendation of those vexatious Sonnes of Zerviah that they were too hard for David and so often greived his Spirit but every true David must meet with such men to discover him to the rest of his people to be a man after Gods owne Heart meeke wise and patient Theophilus Bishop of Alexandria as some write having got power with the Empresse did vex Ioh. Chrysostome to death by tormenting his Spirit and molesting of him who can thinke of that act without indignation it was reported of you know whom that he vexeda minister to death by his unjust and incessant troubling of him an horrid thing if it were true and worthy of a sharpe censure but I pray God that some of them that blaimed him have not since had a finger in such endeavours and against a more High and Sacred person omne occultum tandem revelabitur Thus reverend Sir by this glimpse you see what kind of Honour I believe is due unto a King and how the Subjects are to expresse the same and now Sir I instance not in every particular way as in paying tribute or the like which our Savior and Saint Paul commandeth because that will naturally follow upon that which hath been said And now Sir discern my faith in the whole case the grounds of it you may perceive I am one of those that conceive the Standard of Gods word to be the best rule to measure at a subjects duty by indeed I would have all men obey for Conscience sake Rom. 13.5 the great Apostle I am sure is of the same minde Sect. 8 And now I come to the second thing namely to shew how those objections are removeable which as I remember were opposed against my judgement of the unlawfulnesse to resist a King I then desired to maintaine and indeed do still believe that to whatsoever the King commands we must either yeild our active obedience or if against Conscience we must suffer or fly you added a fourth which I did not acknowledge and you called it defensive resistance And your position was this A defensive resistance against the Kings will or Personall commands when contrary to his legall is lawfull yea necessary To make good this position there was to prove the lawfulnesse alleadged the Example of the peoples resisting Saul in the behalfe of Ionathan of Davids strengthening himselfe against Saul of Davids purpose at Keilah if the men therof would have stood unto him of Vzziah the King his beeing resisted and thrust out of the temple by the Priests Arguments from reason also were produced or rather similitudes instead of Arguments which I suppose were to shew the necessity of it as of resisting a father or master commanding by unjust violence things unlawfull and unsutable to his fatherly or masterly relation And then the Oath or Covenant which the King takes or makes at his Coronation was alleadged as giving countenance to a defensive resistance on the Subjects part if the Prince doth make a breach thereof Lastly I was required to shew some Scripture oppugning this resistance which I then promised Sir If my memory doth not faile mee this was the summe to which according to my Conscience and weake ability I shall now more fully answer then I could in regard of your own or my precedeing labours it being the Lords day at night do then Intreating you to remember that as then so now we discourse of the matter onely as a case in Divinity 1. Concerning the Position the termes thereof and then of the matter therein The practice of some in this sinfull Nation doth at this present too too sufficiently expound what is to be understood by the terme of defensive resistance but I confesse their exposition is very new or els 't is figurative per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox est signans cuntraria dicto as war is called bellum quód minimé bellum so defensive resistance quod oppugnat magis To defend of old and properly was and is to keep of or to avoyd not to give blowes not to begin the assault but it inferres an Assault made a staying at home rather then a going abroad or a being driven from thence rather then a driveing it is not to
a people before there was a King he was ordained for their good and therefore is to serve them Answ So Esau was Iacobs elder Brother yet the elder was appointed to serve the younger and the whole world that great Kingdome was made before man yet made for his sake to serve him not he to serve that indeed a King is no more ordained for the peoples good then they are for his good they are each ordained for other good and both for Gods glory which is most advanced by peace and union so that 't is not Salus populi alone but 't is Salus Regis et populi that is suprema Lex and so highly to be regarded nor doth Salus populi consist in resisting or suppressing the King What saies Pilate the Heathen to them that called themselves Gods people shall I crucify your King q. d. what an unnaturall and unreasonable thing is it for Subjects to goe about to ruinate their own King if they had answered O 't is to save our selves Pilate would have laught them to scorne although indeed perhaps when people go about any such businesse 't is to save some of themselves whose black merits do make them suspicious of the Kings mercy but should they prevaile the effect would shew that the safety of the enemies would never countervaile to the Commonwealth the Kings dammage Some there be that thinke Salus populi to consist in Liberty and Liâ— qerty as they conceive is for every man to do what is right in his owne eyes be of what Religion he please commit Idolatrie and Adultery rob plunder and take away the goods of others be both his owne Carver and his owne Judge and thus it was of old when there was no King in Israel ergo But Sir though some upon a taste of this kinde of Liberty which hath of late been permitted to them cry out O these be the blessed dayes these be the happy times yet you and I cannot but conceive that they are the beginning of sorrowes wil end in bitternesse we know this Liberty is every way destructive and rather Beast-like then Humane whereas this should be Christian which consists cheifly parendo Gods service is a perfect freedome and there was a King set up in Israel to remedy those abuses And thus Sir you see that I doe not apprehend from your reasons or arguments any necessity of such resistance in the case Now concerning the Oath or Covenant which the King takes or makes at his Coronation how that doth countenance a defensive resistance Sect. 12 on the Subjects part if the Prince shall make a breach thereof we shall a little consider First Sir let me minde you of what you yeilded namely that the King is King before his Coronation indeed his Crowne is but a note or ensigne of his Kingly dignity he hath a right unto and is in actuall possession of his Inheritance given him of God before he makes his Covenant on the Coronation day which cannot therefore be supposed to be conditionall with the people nor be thought that he by it from them receives his office with a quandiu bene se gesserit so that of necessity he must forfeit his power unto them if he breakes his promise We read that supreme Princes in ancient times as they were free from Lawes so from Oathes the Romane Empire was not wont to sweare unto the Senate or to the people but they both did take an Oath to him Those Oathes Covenants the Scripture mentions in the Story of the Kings of Iudah were not made or taken by the King if we marke them but by the people to their King or by the King and people together unto the Lord after some generall defection from his worship and service no this custome of a Kings swearing is the Infant of later times it was borne ad faciendum fidem peoples distrust was the parent of it evill suspicion as being for the most part the root of Rebellion was ever counted ominous and therefore to prevent a sinister opinion of a new King it was thought meet by such Princes upon their solemne Coronation day to enter into a visible Covenant with God in the presence of their people And I beleive the custome 's good as a meane by Gods grace to keepe a Prince his will within the bounds of Conscience but in that it was not so ab initio it plainly shewes that a Kings entrance into his Government doth no whit depend upon his Covenant nor doth this Covenant at all diminish his supremacy or derogate from the absolutenesse of his Power no if it were made unto his people as it is not I do not see how of necessity it must make him any way liable to their subjection God himself was pleased ad faciendam fidem to swear to Abraham and to David yet did hee not thereby any way make himselfe their inferiour But indeed the Kings Oath and Covenant is onely unto God 't is His Oath of Allegiance to the Lord and in effect to this purpose that he will discharge the trust imposed upon him by the God of Heaven and earth of whom he holds his Kingdome and this is made visibly in the presence of the people that they might not distrust the faithfulnesse or integrity of that Person to whom is committed by him who knowes all hearts so great a Power And sure as 't is a heavy sinne in a Prince to falsify his Covenant with the Majestie of Heaven so 't is no small sinne in Subjects to distrust a Prince his fidelity upon slight grounds or to expose him by any means to the generall suspicions of his people But now Sir what warrant have the Subjects from hence for their resistance if the King breakes his Oath to God is not God able to revenge his owne cause hath hee not alwayes done it observe stories and see if you can name one example of any King though never so great that brake Covenant with God whom God hath not remembred and is his arme shortned or is not his Justice still the same Ob. O yes say some we have a warrant to helpe the Lord against the mighty Meroz was cursed because she did not Answ Meroz indeed was cursed with a bitter curse and did deserve it because she came not to helpe her King her Captain or supreme Judge whom God had set over her on whose side the Lord was against his Enemies that rose up or went out against him that were so many and so mighty but she is not cursed because she did not resist her owne Governour The breach of our Oath of Alleagiance unto the King is onely an offence against the King and to be punished by him and not by any of his Subjects without his Authority nay if any breake promise and Covenant with one of us our selves onely can justly accuse him and shall we not allow God the same Priviledge by what Authority therefore do you this thing call
sermons with fearefull tales of those whom they count their Enemies and with miracles as it were of those on their owne side 7. Hath it not beene counted Popery to presse the precepts of men with more eagernesse then those of God and to punish the neglect of them with greater severity then the breach of divine Lawes and may not men now a daies breake the righteous Lawes of God steale rob and spoile their neighbours persecute Gods Ministers prophane his worship and deface his houses with impunity nay with commendation for their zeale and care of the cause but if any for conscience sake forbeare to give a ready obedience to a burdensome ordinance of man which perhaps too he cannot possibly stand under shall he not be prisoned and plundered his living taken from him if he be a Minister and his people poysond with the intrusion of some false teacher 8. The Doctrine of Popery is a Doctrine of Pride all must submit to the Pope and his Popelings he for his part will be judged by none but all must be judged by him from which condition he is called by the Apostle Antichrist because he advanceth himselfe against all that is called God which is the title of Kings and Princes and is not this superlativenesse of spirit manifest among us nay do not our Brethren of the new way aime at a farre greater power over men then the Bishops had of late whom for that cause they counted Popish what did those wordes else of one in my hearing discover We shall saies he be as much troubled with the Justices of Peace as we were before with the Bishops if there be not some order taken with them and that device of another that for the government of the Church we onely that had beene molested by the Bishops should be imployed in that and they that had before beene any way Prelaticall should have nothing at all to do therein Sir those expressions and such like did I must confesse begin to worke the first suspicion in me of my Brethren I before did thinke they had all endeavoured as I did at the reformation of evill and not at their owne supremacy both over their Brethren and the Gentry too therefore for my part I shall rather choose to walke in the low way alone then in that High way with them 9. The Doctrine of Popery hath alwaies beene a Doctrine of violence and cruelty the whole booke of Martyrs doth sufficiently shew it and may it not be said of them that pretend they are the reformers of Popery amongst us that destruction and violence are in their waies for their cruelty I thinke that reverend Brother of ours did sufficiently intimate it by the resolution he gave to a tender Conscience desireing to know whether it were lawfull to lend or give mony to maintaine this warre against the King His Answer as I heard was Affirmative and his reason was taken from the Examples of Succoth and Penuell who were rent with briars and thornes when the Captaine returned because they had not given him their assistance and to prevent a like punishment he concluded it was lawfull to give the resolution was doughty but it inferr'd Cruelty in the exactors And so my selfe talkeing with another about this businesse of plate and money his judgement was we had better give then not for if the King prevailed wee were like to find mercy from him for he was gratious and pitifull and would in his Princely compassion consider the inforcement that was used upon us and the danger we were in but if they prevailed on the other side nothing but cruelty in the excesse could be expected from them could their any more be said of the Papists It is true as the Papists cry out of the Cruelty of the Protestants so do they of those of the Kings party but why do men practice themselves what they condemne in others Author of the Pamphlet called The glorious Name of God c. Pag 21. How cruelly they of the Kings side demeane themselves I know not but this I know however that unreverend speaker is pleased to call the Nobility and Gentry with the King clouts and ragges and wispes appointed of God to scoure such uncleane vessels as himselfe is yet they are better bred then those persons emploied to plunder and spoile us and a Noble Gentile spirit ordinarily scornes Cruelty Secondly those Declarations that come from His Majestie if as we are urged to beleeve are made by his Cavaleers we may say their breath is not so nauseous to the apprehension of a Gospellike spirit as that of others we do not meet with Kill slay and destroy in any of these expresses which indeed is the Language of Antichrist who is therefore called Apollyon a destroier where ever I heare Kill slay and destroy I conceive it to be the Language of Abaddon Nay in one thing more let me shew you the Spirit of Antichrist in this new way As the aime of the wicked Papists hath beene cheifely to defile mens Consciences and to destroy their soules by labouring to perswade them by promises and threats to recant and deny the truth of God which they have professed as is evident by many examples in the booke of Martyrs and because they would not do that therefore was that mercy lesse Cruelty excercised upon them so is it the fashion now I can speake it by experience when I had beene a prisoner for preaching the truth of Jesus the space of seventeene dayes I addressed my selfe unto that member who by seduction onely as I hope was made the first instrument of my drunken adversary to bring me into trouble for I thought it my duty out of love to his soule to deny my selfe and beg a plaister from that hand that most unjustly had given the wound and to this end I obteined your most friendly and brotherly letter unto him but what did I meet withall a serious persuasion to recant whereto I answered that I durst not deny the truth of God which I had preached He most discreetly replied yea but the truth must not be spoken at all times I humbly answered that a divine truth is then in speciall to be spoken and mainteined by them that are entrusted with it of God when 't is in danger to be lost which he also denied but as be said his businesse was such that he could not stand to argue the case with me by which I gathered that if I would have defiled my conscience in disclaiming that depositum which God had committed to my charge I might haply at this present have enjoyed my living and the Society of my wife and children But Sir I did see the Hand of God bringing me before the Parliament as well as the hand of that member and although perhaps he brought me upon the stage of trouble that I might deny the truth of God yet I am sure Gods end was that I might confesse the same to his glory and
Kings Person p. 9 6. The Subjects duty and the Soveraignes Excellency p. 10 7. Inward Honour is due to the King and how the same is to be expressed p. 16 8. The question about resisting the Kings Person stated and opened p. 22 9. The lawfulnesse of resisting the Kings personall will by force of Armes disavowed p. 25 10. Scripture examples for it answered p. 30 11. Arguments from Reason answered p. 34 12. Objection from the Kings Oath answered p. 41 13. Scriptures alleadged to evidence the unlawfulnesse of this resistance p. 48 14. Particular Reasons why the Authors Conscience cannot permit him to concurre with some of his Brethren in the way of resistance p. 61 15. This way of Resistance shewed to be 1. Against the way of God p. 66 2. Destructive to the whole Law of God p. 67 3. Inconsistent with the spirit of the Gospell p. 71 4. Contradictive to the perpetuall practice of Christianity p. 72 5. Opposite to the Calling of Ministers p. 74 6. Adverse to common Prudence p. 75 7. Dissentive from the rule of Humanity p. 76 8. Contrary to nature it selfe p. 77 9. Gain-saying Reason p. 78 10. Against the Oath of Allegeance and late Protestation p. 83 84 Reader By reason of the Authors absence some of these Sections are not so plainly noted as the rest wherefore for your better information of the summe of each and where they begin have recourse to this Table Faults escaped in some Copies PAg. 9. lin 21. for yet reade yea◠p. 14. l. 1. r. more l. 15. r. rather makes p. 15 l. 4. r. hinder l. 21. for these r those p. 16. l. 13. r. the Lord will not l. 25. r. thousands p. 21. l. 35. dele and now Sir p. 22. l. 1. r. you discerne l. 3. for at r. out l. 34. for or r. and. p. 23. l. 6. r. contraria l. 14. r. proper l 17. for divers r. armes p. 24. l. 20. r. by Subjects p. 30. l. 9. r. purpose p. 31. l. 19. r. Osiander p. 35. l. 12. r. which p. 39. l. 19. r. singulatim l. 36. r. thee p. 40. l. 34. for this r. our p. 41. l. 16. for Empire r. Emperour p. 48. l. 29. for his r. this p. 89. l. 16. r. will of my c. TO MY REVEREND FRIEND AND BROTHER Mr STEPHEN MARSHALL THe God of all Wisedome Grace and Peace for Christs sake direct all our spirits ever to promote and do that onely which tendeth to the advancement of his owne glory and the tranquillity of this Church and State Amen SIR THe distance of place betwixt us causeth mee to reply by writing unto those things that were urged at our last meeting which at that time I rather heard then answered and now I do professe in the sight of that great God who knowes all hearts and must one day judge us that I desire to maintain no opinion as mine but as I conceive it to be a divine truth I am ready to deny my selfe in forsaking what I hold if at length such arguments as the weight of the cause requires can be produced against it out of Gods booke which is the onely bridle to my conscience In the first place I begge leave of your patience to declare my judgement or if you please my faith in the case I will plainely sincerely and fully expresse it with the grounds thereof then I will answer your Objections and discover how Scripture to my apprehension doth fairely lead mee out of that Labirinth wherein perhaps you thought mee left intangled and lastly I will give some reasons why my conscience disrelisheth that other way wherein diverse of my reverend and well regarded brethren walke SECT I. The KING hath immediate dependance upon God and to him onely is accountable Wherefore my good friends be you pleased to know that I do beleeve what ever the fancy of this Age is that next to Gods Sacred word and worship Kings and Kingdomes are things of the most high and reverend regard in this world with great humility therefore to be thought upon and discoursed of For as Scripture above all other writings so Kings above all other persons have an immediate dependance upon God Dan. 2.21 they are of his sole making He removeth and setteth up Kings And Kingdomes are of his owne disposing Dan. 4.25 The most High ruleth in the Kingdome of men and gives it to whomsoever he will Rom 13.1 And although it is most true that all the powers that be are ordained of God Joh. 19.11 and there is no power but what is given from above for as by him Kings Reigne so also by him Princes rule and Nobles yea all the Iudges of the earth Prov. 8.15 16. yet I beleeve all inferiour powers under the King are from God more remotely namely mediante Rege by the mediation of the supreme even as the lesser Starres have their light from God by the mediation of the Sunne they are the Kings delegates ordained and sent by him saies the Apostle who is sent by God 1 Pet. 2.14 and is under God the chiefe à Deo secundus post quem primus saith Tertullian And hence the Throne of the King is called the Throne of God wherein the King judgeth for God in Gods stead 1. Chro. 29.23.24 but the seat of the inferiour Magistrates is called the Kings seat where they sit and judge for him And hence too the King or supreme hath his Patent immediately from God He is Rex Dei gratiâ and his title is Gode Deputy or the Minister of God Rom. 13.4 but the Inferiour Magistrates have their Patents from the King they are Magistratus Regis gratiâ and are intituled the Kings Ministers or the Kings Iudges And as the man is said to be the Image of God and the woman to be the Image of the man upon whom she hath dependance 1. Cor. 11.7 so the King is the Image of God and inferiour powers in regard of their dependance upon him are the Images of the King they in their places represent Him as Hee in his place represents God and they no otherwise represent God then as they represent the King The King is to them as Moses was to Aaron and the other Judges Ex. 4.16 the mouth of God and they are the mouth of the King unto the people as Aaron and those others were the mouth of Moses Ex. 18.22 And as the Kings duty is to preferre Gods will before his owne so their duty is to preferre the Kings will before their owne when it contradicteth not the will of God revealed in his words And hence I gather that none can call Soveraigne Princes to an account if they transgresse but only God whose immediate stewards they are solum Deum quem habent Authorem habent quoque judicem therefore David well tibi tibi soli peccavi against thee Ps 51.4 thee only have sinned that is thou only O
escape a curse for rather then such a sinne should goe unpunished God shall inable a bird to reveale it as that Text further teacheth 2 Sam. 6.16 We all know what a curse God laid upon Michal for despiseing the King in her heart and how they are called men of Beliall 1 Sam. 10.27 who despised Saul in their hearts when God had elected him but they whose hearts God had touched honoured him sayes that Text. Sure I beleeve that our duty is to thinke of the King whom God hath set over us 2 Sam. 14.19 2 Sam. 19.27 as of an Angell of God for excellency as Davids Subjects did of him and to endeavour too that others may have the same thoughts of him I have reasons for my faith in this particular Prov. 21.1 Prov. 16.10 1. God gives Kings speciall spirits and he undertakes in a speciall manner to guide and order the Kings heart and to direct his mouth 2. God hath honoured a King above other men and we are bound to submit our thoughts to Gods to concurre with him in exalting him most highly whom God so exalteth 3. A Prince is Pater patriae the father of the Country yea and of the Church a nursing father and children must both have themselves and indeavour to worke in each other a reverend esteeme of their common father A good Subject neither can nor will see or beleeve any thing dishonourable of his Sovereigne should he be where he might behold a nakednesse or a weaknesse he would shut his eyes and not see it so farre would he be from acting Chams part in discovering it unto others 4. A King as I conceive him is the most excellent Image of God in the world and the most glorious Christ was God Man and Mediatour in all which respects he hath his Image amongst us Every true Christian is the Image of Christ as Man every true Minister of the Gospell is the Image of Christ as Mediatour and accordingly ought to approve himselfe but a Christian King is also the Image of Christ as God and as so is to be reverenced and esteemed by us He is the Image of Christ as Judge and Governour of the world of Christ glorified whereas every other Christian is onely the Image of Christ crucified a King is also the Image of Christ as he shall come whereas we are onely Images of Christ as he did come Christ came at first in the shape of a servant was humble to all subjective to the Civill Magistrate did not resist his will though contrary to Law and like him herein I beleeve must all Christians be of what ranke soever as such under the Supreame they must be meeke and lowly patient when contemned and if providence so order that they be delivered up to the will of the people their most deadly enemies for no cause as Christ was against all Law of God or Man like him they must make no bodily resistance against Authority But when Christ shall come the second time he shall appeare after another manner viz. clothed with Majestie and Glory as a Judge and Ruler as the high and lofty one that inhabiteth Eternity nor will he yeild himselfe then to be despised and abused as he was before no more will he I beleeve long suffer those that beare his Image in that respect to be contemned in the meane while verily I doe beleeve it is the most high and transcendent boldnesse that can be imagined to abuse or slight in the least degree the Image of Christ as Judge as God Surely it is the duty of Soveraigne Kings to remember in what sense themselve are Christi imagines above other men that so their lookes may be answerable to their dignities for the chasing away evill from others and the preventing of contempt unto themselves But if a Prince shall be so gracious as to deny himselfe sometime in respect of his greatnesse and as Christ at his first comeing did lay aside his glory for a season to converse more familiarly with his people for their good shall he being most highly adorned with the sweet Spirit of the Gospell and the conditions thereof meeknesse patience mercy affability and the like rather delight to appear to his Subjects as Christ a Saviour then as Christ a Iudge as Christ hath done then as he shall do I thinke his Subjects have no reason to esteeme more meanly of him for this or to say from hence we will not have this man to reign ouer us but unlesse they be of the Pharisees stampe they will have a more high reverence and love toward him if not they deserve by him to be accounted rather Enemies than Subjects and as they in the Parable were to be handled accordingly Indeed I believe that as the best Christians so the best Kings in this world are liable to persecution both of hand and tongue in regard of that Image of God which is upon them when the insurrection of evill doers had driven David from his royall City then did Shimei's mouth also open against him to the enlargement of his sorrowes we know the Scripture tels us that the nature of the self advancing Bramble when he is gotten up is to be most spightfull against the Cedars of Libanus Iud 9.15 the most eminent in grace or place Holinesse alone cannot defend a Prince from ill usage it rathers make him obnoxious unto dangers preserve me O Lord for J am holy said that Holy King Ps 86.2 Yea as among inferiours so among the chiefe the best inclinations are most opposed the sweetest natures most abused by Satan and his Members whose main endeavours are to blunt if possible the edge of goodnesse to stop all wayes of discovering or dispensing love to prevent Subjects from their full tasting of that grace which is intended towards them by their Sovereigns Experience shewes in many places that when Enemies have slandered right intentions their labours are to force the doing of something which may put a colour of truth upon their scandals they will drive a man if they can into such streights that if God do not help from Heaven he must at length by a kind of necessity be constrained to step into that disclaimed path whereof at first they did seem to prophecie And this God permitteth sometimes for a season to be done even to Princes themselves that he thereby might have occasion more evidently to declare himselfe their saving strength in upholding and delivering them and in subduing their people under them as also that the Eminency of fortitude wisedome meeknesse and those other graces which himselfe hath planted in a King may be manifest to the encouragement of his Subjects under their particular Burdens If we look unto Iesus with the eye of faith upon our Soveraign with the eye of sense Heb. 12.2 and consider both how they have endured the contradiction of sinners we shall not be wearied or faint in our minds but shall runne with
build the House of God even as themselves pleased they did not neglect that worke and fall to argue and dispute about the Kings authority or to set things in a combustion to greive the Kings spirit but they set themselves to their proper businesse and blessed God for their King Ezra 7.27 Blessed be the Lord God of our fathers which hath put such a thing as this into the Kings heart to beautifie the House of the Lord which is in Hierusalem which was indeed the way to continue the Kings heart still towards them O that this wise generation were but acquainted with such piety But I returne If it be objected as 't is often in Pulpits alleadged that the people in building that Temple in Nehemiah's time Nehem. 4. did worke with their swords and speares and bowes and so did defend themselves against their enemies I answer it is true but they had the Kings leave so to doe the King was on their side Nehemiah was strengthened by the Kings speciall authority so that not they but those that opposed them were the resisters of the King 'T is worth your noting also in the sixth place how the Jewes in Mordecay's time Esther 3.10 being destined to death to please the lust of proud Haman yet because that wicked Decree was countenanced with the Kings authority his Privy Seale the Iewes durst not resist for the safeguard of their lifes and all they had they did not plead that the King was seduced by ill counsell to destroy their whole Nation as they had cause and therefore by the Law of nature they must stand upon their owne defence no the people of the Lord were not acquainted with any such devices they prayed put their trust in their God who never failed them and he brought it so to passe that against the day came Esther 8.11 they had the Kings leave and authority to draw their swords in their owne defence which else they durst never have done as is plainly evident in the story 2 Sam. 9.1 Truly Sir those phrases of Scripture When Kings goe forth to Warre and What King going forth to Warre against another King do plainly speak to my conscience Luke 14.31 that the power of wageing War either offensive or defensive is onely in and from the King who alone is inabled of God to warrant men in such a way wherein whosoever goeth without the Kings approbation is not allowed of God and if so then sure the Lord will never say Well done good and faithfull servants to them that goe in that way against the Kings command yea and against his Person But Sir I will not weary your Spirit with the quotation of too many Scriptures of this nature contradicting resistance I shall onely therefore remember you of two more and then conclude this particular also one is Act. 23. you cannot deny Act. 23.3 4. but when Ananias commanded Paul to be smitten it was a command contrary to Law for the Text doth so affirme it hee had no ground but his owne will to offer that violence and yet how doth the Apostle checke himselfe for his but ignorantly speaking an unbeseeming word against him and alleadgeth Scripture against himselfe it is written thou shalt not speake evill of the ruler of the people and if that word Ruler did comprehend Ananias I am sure it includes the King and if not an unbeseeming word to such a one then sure not a resisting action against a King which is farre more unbeseeming if you say Saint Paul was a private man but what is his example to a publicke State or Parliament I answer a publicke State consists of private men besides the Title of volunteer which they that walke in this way of resistance are called by doth speake to my apprehension that the Parliament doth not command any to run upon their owne damnation Rom. 13.2 by going this way but leaves it to every one 's owne free will and so in effect all resisters are but private men and without offence be it spoken I thinke Saint Pauls example in a matter of this nature should be more prevalent with a Christian then the very command it selfe if such a thing were of a whole Parliament Lastly let the example of our Master and Saviour Jesus Christ never be forgotten by us who when apprehended in the Garden would not suffer Peter to use his sword in defence of him against authority but told him Hee that smit with the sword against that should perish by the sword of that and yet if you well consider it I beleeve you will confesse that that authority was rather guided by Will then Law in that particular action nay and our Saviour addes too that he was strong enough to have defended himselfe had it beene lawfull for he could have had twelve Legions of Angels with a word speaking yea the whole course of the proceedings against our Saviour was illegall for what Law was there ever that an innocent person should be delivered to the will of his accusers to be crucified yet the text sayes of Pilate Joh. 19.16 that Tradidit Jesum voluntati eorum it was mouth and malice onely that prevailed yet our Saviour made no resistance it cannot be said that he was then onely as a private man for sure at that time he was of all that ever was the most publike person also if it be said but his case was particular I answer true but our Saviour did not sinne in the manageing of it as for ought I see he must have done if he had omitted any thing that had beene lawfull and necessary and such if we will beleeve it is defensive resistance against the personall and illegall commands of a Governour Besides I doe not see how Christ can be freed from the imputation of unfaithfulnesse if this doctrine of resistance be so lawfull and necessary a thing for the preservation of a Christian Church and State the matter being of such grand importance that he did not leave some expresse and plaine warrant for it No no Christ was faithfull in all things righteousnesse and peace truth and love humility and obedience met all in him let his wayes onely be acknowledged safe and good and ours confessed to be dangerous and ungodly Thus good Sir you have my Scriptures against resistance from which with many others of like nature I doe conclude That to the Prince his personall command as well as to his legall I must yeild mine active obedience if not against the revealed will of God or else submit with patience to the penalty that shall according to pleasure be inflicted or lastly I may flie for mine owne safety if I have not a sufficient measure of suffering grace And I doe conclude that by Gods Word resistance is utterly unlawfull in this case and that no man from thence can have a sufficient ground for his conscience to go in such a way And now Sir I could
to death they for walking in the way of resistance and I for practiceing the duty of obedience they had not rather be in my case in respect of the cause of suffering then in their owne If any of you would but in earnest aske your consciences this question I dare say it would tell you that your way were not the way of God 2. This your way destroyes the whole Law of God Destructive to the whole Law of God It becomes us who are Gods Ministers entrusted with his holy truths to be faithfull unto every one of them all Gods commands ought to be equally deare unto us when time was you were all faithfull to the fourth Commandement You did runne well who did hinder My conscience tells me that the fifth Commandement being upon the stage of persecution must be as pretious to me now as the fourth was then and if Gods will so be I must be as willing to suffer with and for that though alone as I was before in behalfe of the other with your company Nay Sir as the ruine of one Jew would not satisfie Hamans malice his aime was at the destruction of the whole Nation so 't is not the death of the fifth Commandement onely that the unruly and bloudy Genius of these times thirsts after it desires rather as may appeare the extirpation of all insomuch that if ever we had cause to cry 't is time for thee Lord to worke for thy have made void thy Law we have cause now For consider doth not the first Commandement require us to acknowledge onely one God and him alone to be omnipotent most blessed and of an unerring spirit and yet have we not many that would make a certaine peece of the Parliament Gods equall in these Attributes doe they not intitle it the most blessed infallible omnipotent and wonder-working Parliament for my part I doe as truly honour the Parliament in a compleat sence as any poore Subject in England and being rightly congregated and joyntly compacted of Head and Members I thinke it not fit for any inferiour to imagine it to erre in matters of State and yet even then it may in matters of God for there is no Scripture that I know to the contrary I love the Parliament so well that I had rather die then be one of them that provoke God to such jealousie against it as I feare they doe that call it by his names of omnipotent and unerring and most blessed I have read what God did to the Spanish Navy in 88 that had the title of Invincible and how the Pope and his Church have gone downe the winde since Infallibility hath beene affixed to his Chaire by his flatterers I have read also how the good King of Sweden did truly presage his owne death when he saw the people begin to give him more honour then was due to man Act. 12. and Scripture tells us how God smote Herod with wormes because he tooke to himselfe from the peoples hands that honour which was Gods due nor do I see how that part of the Parliament hath greatly prospered to the benefit either of Church or Common wealth since those high and divine titles by its adorers have beene given unto it I have much wondred that among the late plenty of Ordinances there hath not beene some one to inhibit people this Blasphemy and Idolatry doubtlesse it affords suspicion of little true love to the first Commandement So is not reverence in Gods House and Service with a due regard to his Ministers in the execution of their office required in the second Commandement as well as Superstition forbidden and yet we see 't is counted ranke Popery to be more reverend there then other men and want of zeale not to abuse Gods Ministers yea prophanenesse and misbehaviour in Gods worship and opposition to his servants are reckoned by some the best Characters of Religion I dare affirme it from what I have read and now see that no people in the world not they that worship the Devill himselfe are so rude and unmannerly in their actions of this nature and to the Ministers of their Religion as some of ours are at this present and yet there is no Law to punish them nay all Lawes are taken away as they say that were wont to restraine them sure if this be so 't is a making void of the second Commandement And concerning the third we have those and they in favour too that not onely thinke it lawfull for themselves to breake those oathes which they have formerly made in the presence and name of God but also having as may seeme as good a faculty as the Pope to dispense with the breach of them in others and teach and exhort others thereunto as a thing necessary so it be in ordine ad causam as the Jesuites speake to promote the good cause Surely Sir I am much deceived if this be not the highest contempt that can be offered to the third Commandement if God were in earnest when he made it hee will never hold them guiltlesse that doe such things against it And for the fourth I wonder how that of late hath lost the favour of some of them who foure or five yeares agoe were ready to venture all they had to maintaine the dignity of it did they onely endeavour to preserve it till now that it might perish with its fellowes or are all kinde of revellings or sportings no sinnes on the Lords Day because they are acted in this yeare of Jubilee these blessed dayes of liberty as they are called nay are mustering of men when there is no enemy nigh plundering of men murdering of men on the Lords Day no violations of the Day it seemes so for some of us on that day can exhort to nothing else Surely Sir from preaching for and approbation of such doings some will be ready to say that we Ministers indeavoured onely to preserve the fourth Commandement heretofore that our selves might destroy it now and our feare onely was lest any should be injurious to God beside our selves And for the fifth Commandement is there any thing required in that which this generation will acknowledge as a duty any thing forbidden therein which it will yeild to be a sinne the Author of the late exhortation to repentance published to the whole Nation doth instance in no one direct breach of the fifth Commandement to be confessed on the fast day indeed all bonds of duty and relation are preached asunder to make way for liberty the Subject may not onely resist the King saies the Weaver that is set up to preach in my Church but also kill him in some cases and so the wife may kill her husband and the childe may kill his father and Surely Sir if such preachers and Doctrines must be forced upon a Ministers people in spight of his teeth I must needs feare that treason is hatching against the fifth Commandement we must bid farewell to that very shortly And
their Brethren and the Saints of God for a while yet they shall have the same in the end at Gods hand which those Leaguers had they shall ly downe in sorrow I have read of the Carriages of Hacket and his fellowes in Queene Elizabeths daies and find them the same in all respects with those of some people now onely those were not so violent as these because not growne to that height and strength Their talke was much of the Government of Christ and the setting up of that They said this could not be done nor reformation come to this nation without bloud they prophesied that there must be a great bickering which would be very short but sharpe these were their very words which are also the language of these times they boasted that their side was an hundred thousand strong and just that number do they boast of now they went much upon blind prophesies and had high conceipts of the merit of their owne fastings and prayers which is also the very fancy of this Generation they defamed and belied the Queene that She was a favourer of the Popish Religion as these do our King They stirr'd up the people to advance their way and published this position among them It is the multitude and common sort that must bring this worke to passe and is not this the tenent and practice of these times They endeavoured indeed to engage some of the Nobility and inferiour Magistrates with themselves in the quarrell against the Queene and her Government but those were more wise and godly then to be so deluded Now what the end of Hacket and his fellowes was the story tels us and reason saies other mens harmes should make us wary Nay Sir I have also observed with diligence what Josephus tels of the manners waies and words of the seditious in Jerusalem when that City was destroyed by Titus Vespatian and finding the same so fully consonant to the qualities of our resisting spirits I confesse I have often feared the like Consequence I will name some few particulars unto you and leave them also to your owne thoughts and Conscience for Application 1. They were divided among themselves and would not be perswaded to lay downe their hatred towards each other yea they killed those that moved thereto and said plainely we will not leave our Enmity one was slaughtered but for making this prayer O Lord plant among the children of Israell freindship and Brotherhood take away from them this hatred that is risen of nothing let not the one prevaile against the other seeing they be all thy servants and the children of thy Covenant 2. They also at that time of division fell off from their obedience to Caesar who was their King indeed they had beene brewing of that revolt in their purposes many yeares before as appeares by that advice of Agrippa unto them mentioned by Josephus Be not hasty I beseech you of Liberty for many seeking Liberty have fallen into further Captivity and greater Bondage 3. It was a fault among them not onely to be peaceable and Godly but also to be rich for the Captaines of the Conspiracy with Cut-throats like themselves would lay hands on the rich men of the City and spoile them of their goods pretending they had sent letters to Vespatian their right Governour to betray the City to him which by the Testimony of godlesse persons of their owne Company limbes of the Devill as the Story calls them they would prove and thereupon spoile them of their goods put them into prison and condemne them to death for Rebels 4. They held the Judges in awe threatening that unlesse they did give sentence upon those they brought before them they should go themselves the same way 5. They were of such contradictive spirits that if any whom they persecuted did but request ought at their hands for that cause they would deny it when Gorinion a good rich man being condemned for his wealth and his honesty desired but buriall they answered if he had not desired it they would have granted it but since he was so bold to aske it he should not have it and so threw his body being slaine unto the beasts 6. They made one Pavi the sonne of Peniell a Carterly Husbandman ignorant of what belonged to the Preists office High Preist for saies the Story they held the Preisthood and service of God but as toies gaudes and trifles though they pretended that all they did was for it 7. When Josephus being sent by Titus with promise of favour if they would submit did make an Oration to them disswading from resisting Caesar their Soveraigne alleadging many Scriptures against their way telling them withall that their fathers did never prevaile with speare and shield but with prayer repentance and purenesse of heart instanceing in Abraham Jacob Moses David and Ezekiah's examples they did use all meanes that possibly they could to doe him some mischiefe 8. When Titus himselfe who for his sweet disposition was intituled Amor deliciae humani generis the Carolus of that age in pity to the poore seduced hunger-sterved people did with all compassion and promise of mercy perswade them not to suffer themselves to be destroyed they would not beleeve him nor suffer the people to yeild unto him but railed upon him and abused him most shamefully endeavouring from the walls to doe him hurt who for all this when hee heard of the number of their slaine he would lift up his eyes to Heaven and say 'T is well knowne to thee O Lord of Heaven that I am not the cause of these evils for I desired to be at peace with them oftner then once but the seditious evermore would nothing but warre warre 9. They pretended in all their rebellion that they fought for the Lords cause for the Law and Religion of their God which the Romanes had no purpose to debarre them of nor indeed had they that so pretended the least sparke of Gods feare in them as appeares by the Proclamation of one of the Captaines to gather Souldiers together which was in these words Whosoever listeth to be rid of his Master or hath received any injury and desires to be revenged or that cannot abide the rule of any or that is in debate or in feare of creditors or that hath shed innocent bloud or that lurketh in secret for feare of the Law whoever is disposed to rob and rifle to doe injury or wrong to haunt whores to steale and murder to eate and drinke at other mens cost without labour of his owne hands let him resort unto me and I will deliver him from the yoke and danger of the Lawes and will finde him his fill of booties and spoyles 10. They had their lying Prophets that prophecied to the last yea when the Temple was burnt and divers of the obstinate Priests had leapt into the fire these Prophets still stirr'd up the people to play the men and to resist their enemies telling them that the