were not many proffers made to him of increase of honor and revenue And yet all would not prevaile Obj. But did not the Parliament or their Forces or the Parliament by their Forces seek his life R. Yes the preservation not the destruction of it For justification whereof consider 1. The Protestation 2. All Declarations 3. The Nationall Covenant Shew me any thing in any one of them that soundeth that way by any construction that can be made of them or any of them and then I am convinced Ob. But did they not detain his revenue from him who so detaineth that which should preserve life do they not in effect what in them lieth to take away the life it self I am sure it is within the compasse of the Sixt Commandement R. It was not simply detained from him but rather reserved for him lest it should be employed contrary to the originall uses or uses for which it was conferred upon him For that vast maintenance was at first annexed to the Crowne both for the Honour of the King and for the welfare of the Kingdome And the Parliament did declare to be responsall for it whensoever the King should be pleased to return to his place and duty In the mean time it was reserved lest the enemies of King and Kingdome should have been enabled therewith to manage their cruell and destructive ends Obj. But you said that Religion was in danger Did not the King in his manifold Declarations and that with deepest Protestations and bitter Execrations on himselfe and his Declare for the Protestant Religion what would men have had more A. I confesse I saw those Declarations and stood amazed when I considered withall 1. A Proclamation in Popish parts for the advancement of the Catholick Religion in England 2. The Irish Rebells professed Papists invited and called to his assistance 3. A Popes Nuncio entertained here 4. Papists licensed to arm themselves and admitted into his Armies 5. A Bull from Rome 6. And Letters that were intercepted for an Ecclesiasticall Hierarchy to be confirmed by the Pope There was some poison under this Plantain But the Parliament declared for more then the Generall Name of Protestancy And I would fain know whether 1. Be better in it self 2. Or more be desired the Protestant Religion in generall or the perfection of it by Reformation Obj. But where is your Glorious Reformation Is not all turned to confusion under pretence of Reformation R. The Reformation hath so far proceeded as to out the Pope and Popery and to free us from Prelaticall Impositions Inquisitions Innovations This is more then could have been expected if the other party had prevailed Yet it grieveth my heart that it sticketh there the cause I know not I dare not judg yet in my Prayers I shall not be a wanting to the cause of Religion Obj. But you said that the Parliament or their Forces did not seek the Kings life how cometh it then to passe that they took away his life R. He is dead and that by the hand of Violence a violent death but not without the hand of Justice And for my part I doe often lament over him as David did over Abner Died Abner as a fool (l) 2 Sam. 3. 33. There is a Prince a great man fallen in Israel (m) 2 Sam. 3. 38. And as David did over Saul and over Jonathan his son How are the mighty overthrown (n) 2 Sam. 1. 19. How were the mighty slain (o) 2 Sam. 1. 25. The beauty of Israel is slain (p.) 2 Sam. 1. 19. And for the death of the King I have already answered so far as concernneth Declarations Protestation Covenant at which time I am confident there was no such intent what ever others conceit to the contrary How the case altered I know not unlesse his 1. Willfull adhering to the adverse party 2. His not complying for the good of the Kingdome 3. His rejecting all tenders and addresses made to him did render him liable to further suspicion as not to bee confided in any longer but to be stripped of his honour which hee had prostituted to others base designes And therefore by the fundamentall Laws of the Kingdome wherewith I am not acquainted to be deprived of his life as well as his Honor and Livelyhood And therefore I leave it to be further answered by those that are versed in the Fundamental Law and are able to give an account of all their proceedings against him and his Obj. And what say you to Davids words Touch not mine Anointed (q) Ps 105. 15. R. I answer that text speaketh to Kings not of Kings It was a restraint to Kings to warn them not to oppresse nor resist Gods people who are called Gods anointed ones because they have an unction from the Holy one (r) 1 Joh. 2. 20. This appeareth to be so by the context He reproved Kings for their sakes saying Touch not mine Anointed 1. This did literally concern the Israelites in their progress to the promised land 2. And it reflecteth upon Christians in all the time of their pilgrimage towards the Heavenly Canaan Jerusalem above which is the Mother of us all (s) Gal. 4. 26. The Israelites were not to be hindred in their journey nor Christians to be discouraged in their Christian course Obj. But what say you to Davids Example 1. His heart smote him when he had cut off Sauls skirt (t) 1 Sam. 24. 5. 2. He stayed his servants from doing any hurt to Sauls person (u) 1 Sam. 24. 7. 3. He excused his innocency in not taking away Sauls life For said he He is the Lords anointed (w) 1 Sam. 24. 10. 4. And when the Amalekite accused himself as guilty of the death of Saul he answered Wast thou not afraid to stretch forth thine hand against the Lords Anointed (x) 2 Sam. 1. 14. King Charles was the Lords anointed and yet the Parliament was not afraid to resist affront attach condemn and to put him to death A. The answer hereunto hath divers particulars 1. First that David was a private person for though hee was anointed to be King yet he was not to succeed till the Lord had made Sauls place void This appeareth by Davids words to Abishai As the Lord liveth 1. The Lord shall smite him 2. Or his daies shall come to die 3. Or he shall descend into battell and perish The Lord forbid that I should stretch out my hand against the Lords anointed (y) 2 Sam. 26. 10. By which it appeareth that David was an ordinary subject though he was anointed and therefore resolved to be faithfull to Saul all the days that Saul should live 2. Again Saul was nominated by God and actually anointed at Gods command (z) 1 Sam. 9. 17. 10. 1. Therefore he was to reign till God did take him away But Kings now are not named by God nor actually anointed They are only said so to bee in a
of them that do well (i) 1 Pet. 2. 13 14. 3. And Jude faults them that despise Government and speak evill of them that are in authority (k) Jude 8. to whom also the Apostle Peter doth agree (l) 2 Pet. 2. 10. And because there is so much grumbling and heart-burning at this time by reason of the overtures in Civill government I shall take occasion to speak of that subjection which is due to those that are now in place of eminency and the Visible power at present both to promote vertue and to punish vice We were not long since and for a long time before under Monarchicall Government under the Power of famous Princes But now we are altered into another form This the Lords doing He foundeth and confoundeth Kingdomes By him Kings reign (m) Prov. 8. 15. and by him they come to ruine If ye do wickedly ye shall perish both ye and your King (n) 1 Sam. 12. 25. The Lord it is that putteth down one and setteth up another (o) Psal 75. 7. And it is said in Daniel that the most High ruleth in the Kingdom of men and giveth it to whomsoever he will and setteth over it the basest of men (p) Dan. 4. 17. And what is of Gods doing man may admire it is in vain for him to resist For as Gamaliel said to the Councell concerning the Apostles so say I in behalf of the Power Refrain from these men and let them alone for if this councell or work be of men it will come to nought but if it be of God ye cannot overthrow it lest happily ye be found to fight even against God (q) Acts 5. 38. Come and see faith the Psalmist the works of the Lord hee is terrible in his doings toward the children of men (r) Psal 66. 5. Hee doth cut off the spirit of Princes hee is terrible to the Kings of the earth (s) Psal 76. 12. Come I say see and admire Few men look higher then on secondary causes They complain of this thing or that of this man or that if it were not for this or that things would have been otherwise But a wise man looketh up to God as the authour of all alterations The chief men of Israel rejected Christ to reign over them of whom Peter saith to whom coming as to a living stone disallowed indeed of men but chosen of God and precious (t) 1 Pet. 2. 4. And David spake of him Prophetically The stone which the Builders rejected is become the head stone of the corner This is the Lords doing saith he and it is marvellous in our eyes (u) Psal 118. 22. which text of David is alledged by Christ (w) Mat. 21. 42. and by Peter (x) Acts 4. 11. 1 Pet. 2. 7. and hence I conclude That the Lord hath an hand in all Alterations Civill and Ecclesiasticall Politicall and Oeconomicall Personall and Publike And if a sparrow lighteth not upon the ground but God hath a finger a Providentiall finger in it (y) Mat. 10. 29 Then in all alterations and altercations Providence must be prevalent 1. The Lord gave the Israelites a King at their foolish importunity (z) 1 Sam. 8. 5. in which regard the Lord saith he gave them a King in his anger (a) Hos 13. 11. 2. And the Lord taketh away a King in his displeasure Josiah was a good King He did that which was right in the eyes of the Lord and walked in the ways of David his father and turned not aside to the right hand nor to the left (b) 2 Kin. 22. 2. like him there was no King before him that turned to the Lord with all his heart and with all his soul and with all his might according to the Law of Moses neither after him arose there any like him (c) 2 King 23. 25. Yet he was taken away in the flower of his age in Gods anger to Judah (d) 2 King 23. 26. And Jeremiah and all Judah lamented the loss of him (e) 2 Chr. 35. 25. We had a King but our sins have taken him away and the Government from his The State is now the visible power they have taken the Government upon them They make Laws they order the Coinage they do all things and we must be subject God hath set them up and there is no strugling against the dispensations of his over-ruling Providence lest like a fish in the net or a beast in the mire we bring our selves into a worse condition For my text saith There is no power but of God Therefore 1. How ever the Power had advanced it self 2. Or however it shall manage matters Yet wee must be subject either doing things that shall bee commanded if lawfull or submitting to censure or to punishment yea though the cause deserve it not Q. But will some man say Is the State incontrollable may there be no resistance in case of Tyranny or oppression It is a rule that from whom Kings have their Precedency by the same they may be resisted and as case may require deposed but this must be by the whole State not by any private or particular power So the Parliament being the Kingdomes Trustees for the Kingdomes good may not the Kingdome rise against them if they falsifie the trust reposed in them A. The case seemeth to be alike But it is a captious question therefore I shall not determine it Yet this I say there is some difference for the Parliament are the Kingdome Representative and what they doe the Kingdome doth it And can the Kingdome have two Representatives at once or by what authority shall they make a new Election while the former are in being This passeth my understanding But to proceed 1. Kings are not simply necessary unto Government though a King may be an ornament a beauty a benefit and a blessing The Israelites had no King for a long time yet were well governed 2. There may be Governours that may exercise Kingly authority and not have the title which made Peter require subjection unto Governors as well as to Kings (f) 1 Pet. 2. 13 14. We had a King but now we have none in Esse nay not so much as in Posse so far as we can see with the eye of worldly possibility I say nothing of the Right I leave that to Statists who are versed in the fundamentall laws of this Nation But to the visible face of things as they now stand God hath transferred the Government and we must wait upon God making no disturbance Let him alone with his work and let us mind our own which is Subjection These things I have spoken by way of preface not for any evill will that I have to Kingly Government but to presse subjection to the Powers My intents are known to God only to whom I must be accomptable Q. But what say you to the posterity of the late King as relating to the
all Powers are not ordained by him Answ That was spoken of Ieroboam and those that followed him in the Kingdome of Israel They obtained not the Kingdom by vertue of the promise made to David but either by defection of the people or by usurpation they intruded themselves Therefore for that cause the Lord spake as he did Yet God did know it and had a hand in it as a judgement upon Rohoboam for his folly that the people did set up Ieroboam For the Lord owneth the thing This thing is done by mee saith the Lord (l) 1 King 12. 24. 2 Chron. 11.4 The Lord doth many times punish one sin with another and yet God may be said not to will the thing It is said of Elies sons that they harkened not unto the voice of their father because the Lord would slay them (m) 1 Sam. 2. 25. that is the Lord had given them up to a wilfull and disobedient heart for their wretchednesse that they might perish So in the Israelites setting up of Ieroboam God had a Judiciall hand as a punishment to them not an effecting hand and as a thing pleasing to himself Yet further to clear this matter wee must know that in Government these two things are to be distinguished 1. First the office it self with the institution of it this is of God Gods will is that there should be Authority in some or other that justice may be duely and truly administred That is that the good may be protected the refractory may be restrained and punished according to desert This the Apostle sheweth in the third and fourth verses of this Chapter Where he sheweth the ends of Government in these words Rulers are not a terrour to good workes but to the evill Wilt thou not be afraid of the Power doe that which is good and thou shalt have praise of the same for he is the Minister of God to thee for good But if thou doest that which is evill be afraid for he beareth not the sword in vain for he is the Minister of God a revenger to execute wrath upon him that doth evill (n) Rom. 13. 3 â— 2. Secondly the abuse of the Authority In which regard it may be said that the Power is not of God when the right ends for which it was ordained is not observed Therefore if ye marke the text in Hosea ye shall see it is said They have set up Kings but not by mee id est not by vertue of my promise and they have made Princes and I knew it not id est I approved not For though the Lord liketh Power yet he disliketh the abuse thereof Object If there be no power but of God then it seemeth that the power whereby we sin against God is of God Answ To answer this we must distinguish 1. The power of acting 2. From the exercise of that power In regard of activity so all that ability whereby wee are able to doe good and evill is of God In whom we live move and have our being But the exercise of that activity to diverse o Act. 17. 28. things as to good and bad is from contrary principles The one is from the grace of God the Creator The other is from the pravity of the creature Object Again it will bee said If wee must be subject to the Higher Powers then by consequent wee must bee subject to the Devill For he saith Christ is the Prince of the world (p) Ioh. 14. 30. And Paul calleth him the God of the world (q) 2 Cor. 4. 4. And the Prince of darknesse (r) Ephes 6. 12. And the Prince that ruleth in the air (s) Ephes 2. 2. Answ For answer hereunto 1. First we must distinguish of the word World For by World is sometimes meant the faithfull that are in the world over whom the Devill hath no ruling power Sometimes the wicked of the world these are they that are under the power of the Devill The whole world lieth in wickednesse saith Iohn (t) 1 Ioh. 5. 19. 2. Again the Devill is a God but in repute and a Prince but by usurpation God is the King of all the Earth (u) Psal 47. 7. The Devill hath no lawfull authority to rule or raign onely he incroacheth and usurpeth in Gods jurisdiction This for the first reason 2. The second reason is from the danger of resistance which reflecteth 1. First upon God whose Ordinance is resisted Hee that resisteth the power resisteth the Ordinance of God the powers being ordained of God Now Ordinances signifie Decrees and Appointments There are wicked Ordinances of men of which the Prophet speaketh (w) Esa 10. 1. But this is the Ordinance of God for the good of his people God in the beginning gave man a threefold power 1. First over himself to rule all his actions by the power of his Free will This is lost in Adam In whom wee all died (x) 1 Cor. 15. 22. 2. Secondly over the Creatures Have thou dominion saith God over the Fish of the Sea and over the Fowl of the Air and over every living thing (y) Gen. 1. 18. This is much impaired and almost utterly lost For as man disobeyed his Creator so many of the creatures have cast off the yoke of their subjection unto man 3. Thirdly one man over another and this is twofold 1. First Oeconomicall in the family 2. Secondly Politicall in the Commonwealth Both these remain Man hath them still though many men doe miserably abuse them God then hath instituted and ordained Government it is his Ordinance and man must submit and at no hand resist Now the Power is resisted two wayes 1. First by force in rising up and practising against Authority 2. Secondly by fraud as when the Magistrate is either by ill suggestions misinformed and incensed or when his just dues are detained Now mark the generality Whosoever by any ways resisteth the Power which is of God resisteth God himself And whoso resisteth God medleth with more then his match and he is sure to goe by the worst For who ever rebelled against God and prospered (z) Iob 9. 4. Whosoever saith my text No qualification of the person can qualifie the sinne of the person For the Commands of God doe concern all And the Soul that sinneth shall suffer for it (a) Ezek. 18. 4. Greatnesse is no priviledge Meannesse no excuse neither can bear out For indignation and woe to every soul of man that doth evill (b) Rom. 2. 8. 2. Again it reflecteth on man to this prejudice They that resist shall receive to themselves damnation saith the Apostle in my text 1. It is not said damage 2. But damnation which implieth punishment both in this life and in the next And that 1. Both by the hand of men for the Magistrate may punish his with some severe punishment as Imprisonment Confiscation and with death it self 2. And God will punish him both here and hereafter
large sense and metaphorically 3. Thirdly none did stretch forth his hand against the King directly but the forces were raised at the first to dis-ingage him from the disaffected party whose project was to ruine all for their own ends and to reduce the King to his bounden duty 4. Lastly violence may be resisted by force when there is no other way left And though every particular person may not manage that businesse of Resistance by his own authority yet by the authority of the State it may be done For not only usurping Tyrants but wicked Rulers that is such Rulers as 1. Oppose the State 2. And oppresse their Subjects by Illegalities may be resisted and removed too by the whole State For from whom Kings doe receive their dignity 1. Whether by Election and composition with the people 2. Or by Succession by the same they may be compelled to return unto their duty and to keep within their bounds And this holdeth 1. Not only in such Kingdomes as are meerly by Elections 2. But in those also which are by Succession and Inheritance specially if such Kings be bound by oath or Solemne promise at their Coronation to conditions as it seemeth it was in this Kingdome And Davids demeanour towards Saul doth justifie this State in their raising of Arms. For though David did not assault Saul yet he stood upon his defence yea though it was against Saul who was the Lords anointed (a) 1 Sam. 22. 2. Obj. But what say you to the oath of Allegiance What swear Allegiance to him and fight against him and kill him R. For killing him I say no more but what I have said before p. 29. 2. But for resistance besides what I have said before Read and consider the form of that oath of Allegiance and ye shall find in it nothing to the contrary but that the Hostility was lawfull notwithstanding that oath The oath hath in it four particulars 1. First that King Charls was lawfull and rightful King in all his Dominions Who ever denied that 2. Again that the Pope hath no power to depose him nor to dispose of any of his Dominions nor to discharge his Subjects of their Allegiance Who ever affirmed the Pope had any such power but Papists and yet they were admitted into his Armies to be the Assertors of his Prerogative 3. Thirdly notwithstanding any Declaration or sentence of Excommunication derived or pretended to bee derived from the Pope yet to bear true Allegiance to his Majesty Now in all that hath been done to his late Majesty it was by Parliamentary Power and not from any Power from the Pope neither directly nor indirectly 4. Lastly to defend the King his Person Crown and Dignity from all conspiracies and attempts And to disclose all Treasons and Treacherous conspiracies Now no man dare say that there was any Treason or Treacherous conspiracy in any of the proceedings against him And what was done to him was not done in a secret way of conspiring but in the Publique way of Justice Nor was it secretly carried on but made Publique and manifest by Declarations Consider the severall heads of that oath and you shall find that none of them were violated no not by the Hostility Because Armes were not taken up against the King directly but against Incendiaries evill instruments which were about him as hath been said By whom 1. The Kings person was captivated 2. His power abused 3. His Subjects tyrannized over 4. His Dominions put into a fearfull combustion 5. And the Kingdome by their means in the way to Desolation And in a word to free the Kings person from their Engagement that so his person and power politique which were so far distant in place might have been united again But there are three Texts in Solomons writings which were objected against the Hostility of the Defending party Arg. 1. Solomon saith I counsell thee to keep the Kings command and that in regard of the oath of God (b) Eccles 8. 2. A. I answer that that text of Solomon seemeth in sound of syllables to speak as much as can be spoken against the Hostility but if well examined it proveth nothing no such thing for which it is produced I find that Text two wayes expounded 1. Some by King in the Text understand God himself as if this were the sense I counsell thee to keep all Gods commandements for his solemn promise and Covenant sake And they that so expound it do referre it to that in Exodus (c) Exod. 24. 3. c. where Moses relating the words of God to the people they with one voice said All that the Lord hath spoken wee will doe Whereupon Moses built an Altar and caused Burnt-offerings to be offered and Peace-offerings to be sacrificed thereon and took of the blood and sprinkled it upon the people and said Behold the blood of the Covenant This was a solemn manner of protesting and is called The Oath of the Lord as all solemn oaths are called in the Scripture For confirmation whereof take notice what is said 1. Concerning a beast that was lent and it die or bee hurt and be taken away no man seeing it Then an oath of the Lord shall be between them that he hath not put his hand to his neighbours goods (d) Exod. 22. 10 11. 2. And concerning Shimei that went out of his City to which he was confined by oath Solomon saith to him Why hast thou broken the oath of the Lord (e) 1 Kin. 2. 42. 3. And that Covenant which was between God and the people for obedience spoken of in Exodus (f) Exod. 24. 3. It is called The Lords oath (g) Deu. 29. 12. And if this be the sense that text alledged out of Solomon proveth nothing it not speaking of an earthly but of the Heavenly King 2. Others and I think more properly by King do understand the Supream Magistrate by whatsoever title of dignity he be called And that clause In regard of the oath of God they take to be a limitation As if this were the sense or as if Solomon had said 1. Let Magistrates be obeyed 2. Yet so far and no further as will stand with faith a good conscence and with our allegeance unto God And the reason is good because there is no power but of God (h) Rom. 13. 1. and that power which the Magistrate hath from and is to exercise and execute under God must not be used to deprive God of his due nor to force obedience contrary to the will of God which obedience to himself the Lord requireth of all and hath sworn he will exact it of all I have sworn by my self the word is gone out of my mouth in righteousnesse and shall not return That every knee shall bow to mee and every tongue shall swear to me (i) Esay 45. 23. Here is the oath of the Lord and it must be shewed me out of Gods word what is contrary or this