Seducer shall not excuse him who is seduced If the blind lead the blind both shall fall into the pit Matth. 15. 14. The soule that sinneth it shall die Ezek 18. 4. And remember S. Pauls curse Gal. 1. 8. Though we saith he or an Angel from Heaven preach any other Gospel unto you then that which we have preached unto you let him be accursed The third Evasion But thou wilt say If Subjects may never resist then may the Prince governe according to his own will and pleasure and so may bring his Subjects into bondage slavery and all evils and inconveniences whatsoever which is contrary to nature and reason to admit The Answer If we may deny or reject a truth delivered in Gods Word because of evils and inconveniences which might hereby happen unto us then the whole frame of Divinity will be soon overturned We know That the doctrine of God eternall free and unchangeable decree of reprobation has brought many into the sin of despaire The doctrine that true repentance is never too late has led many into the sin of presumption The doctrine of assurance of salvation has bred in some a pâ—oud self-conceitednesse and contempt of their brethren The doctrine of justification by faith onely and not by workes has drawne many into a neglect of Almes-giving And what hath been may be yet we neither doe nor must reject the foresaid doctrines though indeed if we respect the evils and inconveniences they ought so much the rather to be rejected by how much the greater and more dangerous are the evils for these evils are spirituall and tend to the destruction both of soule and body for ever whereas the doctrine of not resisting the King can onely expose us if we offend God to evils temporall and momentany But O man who art thou that repliest against God shall the thing formed say to him that formed it why hast thou made me thus Rom. 9. 20. Has not God power over thine eternall estate to dispose thereof according to his will and dost thou gâ—udge him to dispose of thy temporall estate thy goods thy Lands thy life or what is most deare Wilt thou reject the Word of God because it seemes inconvenient to thee darest thou say the way of the Lord is not equall Ezek. 18. 25. God commands thy obedience unto thy Soveraigne though he be wicked and unjust and wilâ— thou plead dangers evils and inconveniences against Gods command Ohllet not arrogancy come out of thy mouth for the Lord is a God of knowledge and by Him actions are weighed 1 Sam. 2. 3. Cease from thine own wisdome Prov. 23. 4. Advise not with nature For the naturall man receiveth not the things of the Spirit of GOD for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. Thou must deny thy selfe and take up thy crosse if thou wilt follow Christ Matth. 16. 24. And if thy reason cannot perswade thee yet let the reward invite thee For every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or Lands for my Names sake saith our Saviour shall receive an hundred fold and shall inherit everlasting life Mat. 19. 29. Neverthelesse the King is not left at liberty to do what he pleaseth to make his will the rule of his actions No he is the Lords Shepheard and Isa 44. 28. the Lord hath appointed unto him his charge and duty When God set Ioshua over the Congregation Moses gave him a charge in their fight Num 27. 16 19. And of David it is said Psal 78. 70 71 72. He chose Davia his servant and tooke him from the sheepfolds from following the Ewes great with young He brought him to feed Jacob his people and Israel his inheritance So he fed them therefore the King ought to provide for and cherish his people acording to the integrity of his heart therefore the King ought to be faithfull to his people and guided them therefore the King ought to be carefull and vigilant over his people by the skilfulnesse therefore the King ought to counsell his people of his hand therefore the King ought to defend his people And when the Prophet Ahijah told Ieroboam that God would give ten Tribes of Israel unto him he withall tels him his duty and the conditions upon which God gave them If thou wilt hearken unto all that I the Lord command thee and wilt walkâ— in my waies and doe that is right in my sight to keep my Statutes and my Commandements as David my servant did then will I be with thee and build thee a sure house 1 Kings 11. 30 31 38. And at that time when the Lord chose Saul to be King Samuel told the people the manner of the Kingdom and wrote it in a booke 1 Sam. 10. 25. whereby it is evident that Saul might not rule as he listed for that God had prescribed the form or manner of the government or Kingdome And what that was you may read in Deut. 17. It shall be when he sitteth upon the throne of his Kingdom that he shall write him a copy of this Law that is the Deuteronomy in a book out of that which is before the Priests and Levites And it shall be with him and he shall reade therein all the daies of his life that he may learn to feare the Lord his God to keep all the words of this Law and these Statutes to do them That his heart be not lifted up above his brethren therefore the King ought not to insult and tyrannize over his people and that he turn not aside from the Commandement to the right hand or to the left to the end that he may prolong his daies in his Kingdome he and his children in the midst of Israel If then the King shall desire the preservation of himselfe and the continuance of his Kingdome unto his posterity he must carefully observe the Commandement of the Lord and the execution of justice He that ruleth over men must be just ruling in the feare of God 2 Sam. 23. 3. It is an abomination to Kings to commit wickednesse for the Throne is established by righteousnesse Prov. 16. 12. The King by judgement establisheth the Land Prov. 22. 4. 'T is true the King is Gods vicegerent and therefore accountable to God onely for his actions Which David implied in confessing those his crying sins of murther and adultery to be only against God Against thee thee onely have I sinned Psal 51. 4. And even reason requireth that the members should not judge the head because they are under the head nor can they take away the head because thereby they cease to be members yet if Princes do seriously take it into consideration they shall finde little encouragement from hence to give way to their own lusts For besides the eternall vengeance of God which without repentance they shall most certainly feel after this life
loyalty unto Saul is further cleared 2 Sam. 1. For when the Amalekite brought him word that he had slain Saul he tooke hold on his clothes and rent them and mourned and wept and fasted untill even with bitter lamentation over Saul And commanded the Amalekite to be slâ—in and said How wast thou not afraid to stretch forth thy hands to destroy the Lords anointed Wherefore David cannot be made a pattern for 1 Sam. 16. 13. 16. disloyalty and rebellion yet he was anointed King before Saul knew him The second Objection When Saul answered God do so and more also for thou shalt surely die Jâ—nathan The people said unto Saul As the Lord liveth there shall not one haire of of his head fall to the ground So the people rescued Ionathan that he died not 1 Sam. 14. 44 45. Therefore Subjects may resist their Soveraigne The answer To answer this objection it is necessary to observe the story as it is set down 1 Sam. 14. Where Saul charged the people with an oath saying Cursed be the man that eateth any food untill evening And what then followed Certainly an example of singular obedience in the people for the Text saith That though they were pressed with hunger yet none of the people tasted any food And further When the people were câ—me into the wood behold the hony dropped but no man put his hand â—o his mouth for the people feared the oath onely Jonathan unwittingly dipt the end of his râ—d in an honey-comb and put his hand to his mouth Presently one of the people told Ionathan â—â— his fathers charge and in effect that he had broken it And the Lord himselfe because of this sinne refused to answer Saul when he drew neere to him for counsell v. 36 37 38. Then Saul called all the chief of the people together to know by whom this sin was done and the people like obedient subjects saiâ— as before in the 36 vers Doe what seemeth good unto thee The lot then fell upon Ionathan Ioâ—athan confesseth and in confessing excuseth his fault saying I did but taste a little honey with the end of my rod and loe I must die Saul answers thou shalt surâ—ly die Ionathan Then the people began to meditate and said unto Saul shal Jonathan dy As if they should say shall thy son die thy son Ionathan whom thou lovest â—o dearely v 39. shall he die he who heard not when thou didst charge the pâ—ople with the oath v. 27. he who hath wrought this day great salvation in Israel God forbid Let God hinder thee from â—his deed God in whose power onely it is let him forbid thee as the Lord liveth that is most certainly most assuredly God shall so turn Liberavâ—runt Hieron redemerunt Jun. Trem. vide Greg. â— ag in Reg. cap. 14. thy heart that there shall not one haire of his head fall to the ground for he hath wrought with God this day So the people by their mediation and intreaty rescued or freed or redeemed or delivered Ionathan that he died not Here is nothing but obedience to Sauls commands nothing but loyalty And therefore thou abusest the Scriptures to alleadge this place for rebellion and taking up Armes against thy Soveraigne The third Objection The ten Tribes of Israel rebelled against Rehoboam and set up a King amongst themselves because he refused to ease them of the heavy yoke which 1 K. 12. his father Solâ—mon had laid upon them And when Rehoboam had raised an army to reduce them unto obedience the Lord forbad him saying Ye shall not go up nor fight against your brethren the children of Israel return every one to his house fâ—r this thing is from me Where the Lord does approve thereof Therefore Subjects may lawfully rebell against their Soveraigne if he be an oppressor The Answer It is true the ten Tribes of Israel rebelled and made Ieroboam their King and t is true the Lord forbad Rehoboam to fight against them saying Ye shal not fight against your brethren for this thing is from me But in what sence Thou must consider herein two things First the Action Secondly the evill in that action The Action was the making of Ieroboam King and this action was good and was from the Lord 1 K. 11. 31. And in respect of this Ieroboam was their lawfull King But the evill in that action which was their falling off and withdrawing their obedience from Rehoboam and rebellion was from themselves their proud and corrupt natures And iâ— respect of this Ieroboam was an usurper as he confesseth himselfe 1 K. 12. 27. If this people go up to do sacrifice in the house of the Lord at Jâ—â—usalem then shal the heart of this people return again unto their Lord even to Rehoboam But you will reply the Scriptures say not that this action onely of making A doubt the King was from the Lord but this thing that is the whole businesse was from the Lord. And therefore the withdrawing of their obedience and rebellion was also from the Lord. I answer 't is true their rebellion may also be said to be from the Lord Resolved but how Non voluntate Deiefficiente sed permittente not that this was wrought or approved by the Lord but because this as all other sins are was permitted and suffered by the Lord who gave them up to uncleannesse through the lusts of their own flesh Rom. 1. 24. And marke what followed They left all the Commandements of the Lord their God and made them molten images even two Calves and made a grove and worshipped all the host of Heaven and served Baal And they caused their sons and their daughters to passe through the fire and used divination and inchantments and sold themselves to do evill in the sight of the Lord to provoke him to anger Therefore the Lord was very angry with Israel and removed them out of his sight there was none left but the Tâ—ibe of Judah onely And the Lord rejected all the seed of Israel and afflicted them and delivered them into the hands of spoilers untill he had cast them out of his sight The prime cause and reason of all which is here given For He reâ—t Israel from the house of David and they made Jâ—roboam the son of Nebat King and Jeroboam drave Israel from following the Lord and made them sin a great sin For the children of Israel walked in all the sins of Jeroboam which he did they departed not from them untill the Lord removed Israel out of his sight So was Israel carried away out of their own Land to Assyria unto this day 2 K. 17. See here an example of rebellion and what a dreadfull and unparaleld judgement followed They were rent from the people of God given up to their own corruptions cast out of Gods sight delivered into the hands of spoilers and at length carried into pâ—rpetuall captivity Grant O Lord thâ—â— by thy judgments the inhabitants of
to use the phrase of holy Writ for every matter pertaining to God and affairs of the King 1. Chro. 26. 32. See Chapters 23. 24 25. 27. Gen. 41. 33 34 41. Exod. 18. 25 26. 2 â—am 23. 23. 1 King 4 3. unto vers 20. 2 Chr. 17. 7 8. and Chap. 19. 5 8. and Chap. 25. 5. and Chap. 29. 21 25 27 30. and Chap. 31. 2. 5. 9. 11 Nehem. 5. 14 15. Hest 3. 1. and Chap. 6. 11. Dan. 2. 48 49. and Chap. 6. 1 2. By him all Armes and Fortifications are disposed and ordered 2 Sam. 8. 14. 1 K. 9. 15 17 18 19. 2 Chr. 8. 2. 3 4 5 6. chap. 14. 6 7. ch 17. 12 13 19. ch 26. 9. unto vers 16. ch 27. 3 4. ch 32 5 6 29. Neh. 7. 1 2 3. In a word all honour power and justice are in him and from him Whence it is manifest the King hath not his Realme nor Power by way of trust from his Subjects and therefore the Argument is drawne from a false Principle The eighth Objection If Subjects may never resist their Soveraigne then they must obey him in his unlawfull commands but this is contrary to Gods Word Prov. 4. 26 27. Amos 5 14. Rom. 12. 9. We ought rather to obey God then men Act. 5. 29. Therefore in unlawfull commands Subjects may resist The Answer To answer this Objection we must remember that there is a twofold obedience Active and Passive The Active obedience is to do what we are required which obedience we ought to yeeld to our Soveraigne when he commands that which is lawfull The Passive obedience is with meeknesse and constancy to beare the afflictions whereunto God hath appointed us 1 Thes 3. 3. Which obedience we ought to yeeld unto our Soveraigne when he commands that which is unlawfull Thus Shadrach Meshach and Abednego willingly submitted themselves unto Nebuchadnezzer to be cast into the fiery Furnace rather then to worship the golden Image Dan. 3. 17 18. And Daniel willingly submitted himselfe unto Darius to be cast into the Den of Lyous rather then to observe his idolatrous decree Dan. 6. 7 10. Of this obedience is that which our Saviour preached unto his Disciples in the Mount Matth. 5. 10 11 12. Blessed are they which are persecutâ—d for righteousnesse sake for theirs is the Kingdome of Heaven Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falsly for my sake Rejoyce and be exceeding glad for great is your râ—ward in Heaven for so persecuted they the Prophets which were before you And Saint Peter exhorteth us unto the same 1 Pet. 4. 12 13 14 15 16. Beloved thinke it not strange concerning the fiery triall which is to try you as though some strange thing happened unto you but rejoyce in as much as ye are partakers of Christs sufferings If ye be reproached for the Name of Christ happy are ye But let none of you suffer as a murderer or as a thiefe or as an evill doer or as a busie body in other mens matters Yet if any man suffer as a Christian let him not be ashamed God therefore doth alwaies require thy obedience unto thy Prince If his commands be lawfull then thou must obey him actively by executing his will if unlawfull then thon must obey him passively by submitting thy selfe unto his punishment So that there can be no cause or colour for thy disobedience no ground for thy resistance unlesse thou wilt obey neither God nor man The Oâ—jections being fully answered this truth delivered in Gods Word remaines firme and unshaken That Subjects may not take up Armes against their lawfull Soveraigne because he is wicked and unjust no though he be an Idolater and Oppressour But tell me Reader if thou canst where the Scriptures allow thee to take up Armes against thy lawfull Soveraigne who is a meeke and patient See His Maj 〈…〉 answer to the 19. Propositions Moses a tender hearted David no Idolater but a strict and carefull maintainer of Gods true Religion and such a one whom his very adversaries acknowledge to be The Defender of the true ancient Catholike and Apostolicall faith In whom Gods graces are so eminent that though hellish spirits have and doe daily foame out their malice against him yet there is not one who hath or can taxe him with unchastity malice pride cruelty prophanenesse negligence of Gods service or any other notorious vice except his deniall of giving away his birth-right be a breach of his Royall duty as the auhour of the Soveraigne Antidote would faine perswade us to believe without proofe p. 9. Nor canst thou justly say he is an Oppressour for he hath not onely taken away all Monopolies Shipmoney and all other grievances from the people but he hath by publique Act damned them for ever And further to shew his justice and Princely clemency he hath in this Parliament passed many excellent and profitable Acts unto his people which if we knew when to be satisfied would yeeld in few yeeres more then an hundred sold recompence for all our damages But what Religion art thou of who carriest the Kings faults so long in thy mind with a desire of revenge Doest thou say in the Lords Prayer Forgive us our trespasses as we forgive them that trespasse against us and yet bearest thou a grudge towards thy Prince Christ our Saviour tells us Matth. 6. 15. If ye forgive not men their trespasses neither will your heavenly Father forgive your trespasses And Saint Paul commands Let all bitternesse and wrath and anger and clamour and evill speaking be put away from you with all malice And be ye kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you Ephes 4. 31 32. and yet wilt thou never cease thy wrath and evill speaking against thy King wilt thou never forgive him Thou owest unto God more then ten thousand Talents Matth. 18. 24. And be assured for Christ has said it God will not forgive thee that great sum if thou doest not from thy heart forgive thy brother especially thy King that petty debt which he oweth and those small trespasses which he hath done unto thee Oh consider weigh the cause seriously enter into thine owne heart Against whom dost thou rise up Whom dost thou oppose Is it not the Lords Anointed is he not thy Father thy Master thy Head thy Lord and Soveraigne Hast thou forgotten how for rebellion Korah and his company and all that appertained to them went down alive into the pit and the Earth closed upon them Numb 16. 32 33. Was not traiterous Absolon hanged in an Oake thrust thorough the heart with three Darts while he was yet alive and afterwards cast into a pit 2 Sam. 18. 9 14 17. And shalt thou glory in thy rebellion against thy lawfull thy peaceable thy religious Prince and yet thinke to escape the judgements of
destruction of the whole army whose number was as the sand which is on thâ— sea shore in multitude 1. Sam. 13. 5 and chap. 14. 4. 6. 14. 15. Vnarmed David upon the same ground that the Lord saveth not with sword and speare for the battel is the Lords assured himself that the Lord wouâ—d deliver mighty Goliah into his hands who had an helmet of brasse upon his head and was armed with a coate of male and the waight of the coate was 5000 sheckels of brasse And he had greaves of brasse upon his legs and a target of brasse between his shoulders And the staffe of his spear was like a weavers bâ—am and his spears head weighed 600 sheckels of Iron chap 17. 5. 6. 7 47. So Asa crying unto God and saying Lord it is nothing to thee to help whether with many or with thâ—m that have no powr Overâ—hrew Zerah and destroyed an cost of Ethiopians consisting of a thousand thousanâ— and three hundred charets 2. chr 14. 9. 11. 13. this carried Iehoiada the Priest aboue all defficuâ—ties against that bloudy usurping Queene Athalâ—ah 2. chr 24. This was the Churches confidence in Dauids time God is our refuge and strength Therfore will noâ— we feare though the earth be removed and though the mountaines be carried into the midst of the sea The Lord of hosts is with us Psal 46. 1. 2. 11. And with whom God is as without doubt he is was and ever will be with his church how can they at any time be accounted unable to resist in a just cause Doest thou respect multitude and is the Lord with theâ— Elisha or King Hezekiah will tell thre that there be more with thee then against thee 2. K. 6. 16. and 2 cor 32. 7. dost thou regard armyes the Lord breaketh the bow and cutteth the speare in sundâ—r he bâ—â—neth the chariat in the fire Psal 46. 9. It is therefore apparant that if the children of God had had any warrant from Gods word by force to resist the wickednesse and cruelties of their lawfâ—ll Soueraignes they never wanted ability Ninthly Gods heavy judgments upon those who have taken up armes 9 Reason against their Prince though an Idolater and oppressour ought to be a warning unto us how we do the like Amon was an Idolater and his servants conspired against him and slew him but the pâ—ople of the Land detesting such horrible treason slew all them that had conspired against him 2. K. 21. 21. 22 23. 24. Nebuchadnezzar was an Idolater cruell Tyrant and type of Antichrist yet after that Iehoiakin had once yeelded up his faith and service unto Him whereby he became his lawfull Sovereign the Lord was so offended with his rebellion that he sent not only against him bands of enemies but also gave the land of Judah to destroy it and the Lord gave him into the hand of Nebuchadnezzar who buried him as an asse is buried drawne and cast forth without the gate of Jerusalem 2. K. 24. 1. 2. Ier. 12. 19 Dan. 1. 2. Neither was this a sâ—fficâ—ent warning but Zedekiah did also rebell and was taken by Nebucâ—aâ—nezzar who gave judgment upon him and they flew the sons of Zedekiah before his eyes and put out the eyes of Zedekiah and bound him wiâ—h fâ—tâ—ers of brasse and carried him to Babylâ—n Lastly To tâ—ke up armes against thy lawfull Soverâ—ign though he be an Idolâ—ter and â—ppresâ—â—ur is contrary to the doctrine of the Church of England as it is delivered in the second part of the Booke of Hâ—milies in the last Homâ—l And also against the doctrine of the Fathers Martyrs and all holy men even from Chrâ—sts â—ime untill these last hundred yeers as you may sâ—eâ—t at large proved in the Booke intituled The subjests duty Buâ— what tâ—uâ—liâ—s thereso cleâ—r which hath not met with some opposition Let the servantâ— do what they can he envious man will finde a time to sow tares among the wheat Matth. 13. 25. 28. Howbeit no point of doctrine hath been longer nor more generally received in Christs Church then this hath for no divine ever doubted thereof untill the wicked Iesuites began to flourish who have turned all Religion into policy and to maintaine their conspiracies treasons stabbing poysoning banishing deposing and murdring of Princes have by corrupting the Word of God endeavoured to prove That Subjects may and ought to take up armes against resist and slay their lawfull Sovereign if He be an heretike and oppressour But that which is most to be lamenâ—ed â—s that many learned men and otherwise great lights and pillars of the Protestant Church have through an over hoâ— and fiery Zeale runne into the same path with the Iesuites using the same arguments with them and alike countenancing sedition and rebellion to the ruine both of Church and state where they prevaile And since their arguments are by factious spirits enemies to all peace and government spread abroad in these unhappy times of publiquâ— differences I shall therefore Reader for the full satisfaction oâ— thy Conscience set them downe in order and according to the Word of God render unto each a particular answer The first Objection David tooke up armes against Saul who causelesly sought his life 1 Sam. 22. 1 2. and chap. 24. 18. Therefore Subjects may lawfully take up armes against their Soveraigne The Answer To this I answer That it is falsely alledged that David tooke up armes against Saul For if we read the story of David 1 Sam. we shall alwaies finde him flying from one Town to another never resisting never sighting And when the Lord delivered Saul into his hand unawares in the Cave in the Wildernesse of En-gedi he did not lay hands on or doe the least hurt unto Saul nay he acknowledged he committed â—n â—ffence of high presumption and his heart smote him because he cut off Sauls skirt nâ—r would he suffer his men to rise against Saul but diswaded them saying The Lord forbid that I should do this thing unto my master the Lords anointâ—d to stretch forth mine hand against him seeing he is anointed of the Lord chap. 24. Again when the Lord deliâ—â—red Saul into his hands in the hill of Hachilah and Abishai would have smote him David forbad saying Destroy him not for who can stretch forth his hand against the Lords anointed and be guiltlesse ch 26. So that Davids carriage towards Saul is worthy the imitation of all faithful and religious Subjects Fâ—y we may from the causelesse wrath of the King but resist and take up aâ—mes against Him we may not David shews us no such example And it is also observable that though Saul maliciously and unjustly pursued David yet David continued in his duty towards Saul alwaies speaking most honourably of him And in testimony of his loyalty when Saul did but lookâ— behind him David stooped with his face to the Earth and bowed himselfe and presently after protesteth that he never sinned against him 1 Sam. 24. 8 11. whose
hear me I will beare the indignation of the Lord because I have sinned against him untill he plead my cause and execute judgement for me Mic. 7. 7 9. Whereby it is clear that the surest meanes of release from slaverie oppression or any other misery whatsoever which the vilest King can bring upon his Subjects is by prayer unto God with a serious repentance for sin and a patient expectation of Gods mercy untill his time appointed There are two strong reasons expressed in holy Writ to confirm this The first is because the Kings heart is in the hand of the Lord as the rivers of water hâ— turneth it whithersoever he will Prov. 21. 1. The latter is because all afflâ—ction is from him and he does limit it according to his divine pleasure Affliction commeth not forth of the dust neither doth trouble spring out of the ground Job 5. 6. To me belongeth vengeance and recompence saith the Lord their foot shall slide in due time I even I am he and there is no God with me I kill and I make alive I wound and I heale neither is there any that can dâ—liver out of my hand Deut. 31. 35. 39. I make peace and create evil Isa 45. 7. Shall there be evill in a City and the Lord hath not done it Amos 3. 6. Yet will I not make a full end of thee but I will correct thee in measure Jer. 30. 11. and Chap 46. 28. It is therefore most agreeable to reason that in times of oppression under unjust Kings we should flie unto God since he onely sendeth limiteth and can free us from bondage and afflictions This was alwayes the course of Gods Saints under the Gospel insomuch that it grew into a proverbiall speech Preces lachrymae arma Ecclesiae Prayers and teares are the weapons of the Church Gregory Nazianzen Orat. in Julianum writes thus Repressus est Julianus Christianorum lachrymis quas multas multi profuderunt hoc unum adversus persecutorem medicamentum habentes Julian was restrained by the teares of the Christians which many shed forth abundantly having this only remedy against the persecuter Hear Peter Martyr Comment in lib. Jud. cap. 5. Licet cum aliquos cerimnus in homines pios Evangelium Filii Dei crudeliter grassari orare ut vel eorum mutetur voluntas vel frangantur vires quo non omnia possunt efficere quae designant quae si nequeant impetrari saltem id precandum est ut vires robur nobis à Deo suppetant ad ea omnia perferenda quae ad honorem gloriam ejus conducant When we see some men to rage cruelly against the godly and the Gospell of the Sonne of God it is lawfull to pray that either their minde may be changed or their strength broken whereby they may not bee able to bring to passe all which they purpose Which if they cannot be obtained we must verily beg this that we may have sufficient strength and courage from God to beare all those things which may tend to his honour and glory Hear Ambrose in Orat. contra Auxentium Repugnare non novi dolere potero potero flere potero gemere adversus arma milites Gothos lachrymae meae mea arma sunt aliter nec debeo nec possum resistere How to resist I know not I can grieve I can weep I can sigh my teares are my weapons against weapons Souldiers Gothes in any other way I neither must nor may resist Hear Bernards resolution Epist 170. ad Regem Ludovicum Regem Si totus orbis adversum me conjuraret ut quippiam molirer adversus Regiam Majestatemâ— ego tamen Deum timerem ordinatum ab eo Regem offendere temerè non auderem nec enim ignoro ubi legerim qui potestati resistit Dei ordinationi resistit If the whole world should conspire against mee to the end that I should doe something against the Kings Majesty yet I would feare God and not dare rashly to offend the King ordained by him For I know where I have read that he who resisteth the power resisteth the Ordinance of God And the same Father Epist 221. Quiequid vobis de regno vestro de animâ coroná vestrâ facere placeat nos Ecclesiae filii matris injurias contemptum conculcationem omnino dissimulare non possumus Profectò stabimus pâ—gnabimus usque ad mortem si ita oportuerit pro matre nostrâ armis quibus licet non scutis gladiis sed precibus sletibus ad Deum Whatsoever you may please to make of your Kingdom life and Crown we the sons of the Church cannot altogether dissemble the wrongs disgrace and spurning of our mother Verily for our mother we wil stand and sight even unto death if need be with such weapons as are lawfull not with Shields and Swords but with prayers and teares to God Thus Reader I have set before thee those remedies which Gods word hath declared and the practice of Gods children hath approved to be lawfull for Subjects to use against unjust cruell and oppressing Soveraignes Murmure not thou against God because he hath reserved unto himself only the power of restraining the Prince Is it not lawfull for God to do what he will with his own Matth. 20. 15. Wilt thou say that God hath not provided for the safety of his Church people because he hath not made thee a Judge and punisher of thy Soveraigne Art thou able to search into the Lords waies or canst thou direct the Lord Should it be according to thy mind saith Iob When he gives quietnesse who then can make trouble and when he hideth his face who then can behold him Whether it be done against a Nation or against a man onely Job 34. 29 33. Seeing then all things are according to the wise disposing of our gracious God Cast thy burden on the Lord Psal 55. 22. God is a very present help in trouble Psal 46. 1. Commit thy way unto the Lord trust also in him and he shal bring it to passe Rest in the Lord and wait patiently for him fret not thy selfe because of the man who bringeth wicked devices to passe For the evil-doers shall be cut off but those that waite upon the Lord they shal inherit the earth Psal 37. 5 7 9 34. The fourth Evasion But thou wilt say What is all this to us who live not under such a King as the Scriptures make mention of The Answer Though I inended onely the satisfaction of thy Conscience which can admit of no other rule then the Word of God For Lex Dei sola obligat conscientiam hominis Et ipsae leges humanae qua sunt leges hominum non obligant conscientiam Ames de cal Conscient l. 1. c. 2. The Law of God doth only binde the conscience of man And humane laws as they are the laws of men do not bind the conscience Yet because the rectifying of the judgement is
set the Crown upon His head The Objections being fully answered that I may avoid all needlesse repetitions I shall leave thee Reader to compare what hath been now proved with what hath been before delivered out of the Scriptures and thou shalt clearly finde That the King of England is such a King as the Scriptures make mention of And if it be so how then canst thou take up arms against Him If He be wicked what advantage will it be to thee to be worse If He breake His Oath wilt thou also breake thine Or canst thou say that thou swearest Allegeance unto Him on condition of His good behaviour Does the Statute 25. Edw. 3. c. 3. declare it to be treason only to leavie War against a good a just King Why then did not the Protestants take up Armes against that bloody Idolatrous Queene Mary Why then is it treason to compasse the death of an Usurper of the Crowne Dalt 227. Was not Spencer banished for affirming That if the King did not demeane himself by reason in the right of the Crowne His Lieges were bound by Oath to remove Him Stat. Edw. 2. called Exilium Hugonis de Spencer Oh! take heed of new coind distinctions take heed of the sleights of men There is no wickednesse but hath found some excuse In that great insurrection in Richard the seconds time the Commans had a fair pretence Their intâ—nt was as they said to abolish the Law of villainage and servituâ—â— and to slay the corrupt Judges And they took an Oâ—th Quod Regi Communibus fidelitatem servarent To be true to the King and Commons and that they would take nothing but what they paid for and they punished all these wiâ—h death yet in the Parliament of 5. Rich. 2. n. 31. and 32. they were adjudged Traitorâ— Perkin Warbeck that vile Rebell in his Proclamation to the people could tell them That the King had put apart all well-disposed Nobles had none in favour and trust about his person but Caitives and Villains of birth which by subtill inventions and pilling of the people had been the principall finders occasioners and Counsellours of the mis-rule and mischiefe now reigning in England He tells them of the great and exâ—crable offences daily committed and done by the King and His Adherents in breaking the Liberties and Franchises of our Mother the holy Church to the high displeasure of Almighty God Besides of manifold Treasons abominable murders manslaughters robberies extortions the dayly pilling of the people by dismes taxes tallages benevolences and unlawfull impositions and grievous exactions From all which grievances he promises redresse if the people will joyn with him Is not here a fair shew and yet this was a foule rebellion Speed lib. 9. c. 20. The Earls of Northumberland and Westmâ—rland in the reigne of Queen Elizabeth could In the Queens name command the Countrey to follow them in arms sometimes pretending the safety of her Majesties Person in danger they said by treasons in working and sometimes in case of conscience for restoring their former Religion And in this zeale they hasted to Durham Minster where they tare the Bible and Communion Bookâ— and such other things as there were saith Stow in great contempt Yet these were meer Rebels and Traitors Speed l. 9. c. 24. Werefore examine search diligently into the cause every thing is not as it seems All is not gold that glisters A Reformation is much spoken of plain it is there is an alteration Are not all our fixed Laws turned into this one Law Salus populi The safety of the people Are not our Goods Lands Liberties seized on yea and that Legally To wit Lege necessicatis by the Law of necessity Is not disobedience to the Commands of our Prince termed Loyaltie Infinite are the evils which these sad distractions have produced but I forbeare because they are fitter to be lamented then rehearsed If yet there remain one scruple unremoved concerning the power of Parliament I shall herein refer you to a Tract of Sir Wa. Raleighs intituled The prerogative of Parliaments in England and for thy present satisfaction shall desire thee to consider these four things First all agree That the Parliament is as one Body and the Head of this Body is the King So Dyer fol. 60. a. The Parliament saith he consists of three parts to wit of the King the chiefe Head and of the Lords the chief and principall Members of the body and of the Commons Knights Citizens and Burgesses the inferiour Members and these make the Bodie of the Parliament Vtigitur in naturalibus capite detruncato residuum non corpus sed truncum appellamus sic in politicis sine capite communitas nulla enùs corporatur Fortesc c. 13. As therefore in things naturall when the head is cut off we call not the residue a body but a stump or stock so likewise in things politicke a Communalty without a head is in no wise corporate Secondly the Oath of Allegeance does equally binde a member of the Parliament as him who is not of the Parliament Thirdly what power they have is derived unto them by their Writ by which the King calleth them to Parliament Now the Writ runs Ad tractandum consulendum To treat and advise And should any exceed their Commission Fourthly and lastly no Bill though it be passed and consented unto by all the Lords and Commons in Parliament can or ought to be taken as an Act or Ordinance without it receive life from the royall Assent Crompt Iur. of Courts fol. 7. b. Smith Common l. 2. c. 3. Weigh and consider these things To conclude Thou seest Reader the unlawfulnesse of taking up Armes against thy Soveraigne proved the Oâ—jections and Evasions answered all Doubts resolved and even the least scruples which I could possibly imagine removed Oh! then return unto the Lord obey his voyce walk according to his rule Thou art now called and the Lord knows whether ever thou shalt have a second summons And let me seriously ask you you I meane who are counted reforming Ministers whose lips should keep knowledge Mal. 2. 7. How dare you in the dreadfull presence of the Almighty God before the face of his Congregation speak a vision of your own heart and not out of the mouth of the Lord Jer. 23. 16. How dare you by wresting the Scriptures stir men up to rebellion in stead of Faith teaching Faction in stead of Duty Disobedience then which there is nothing more odious in the fight of God and yet by you nothing more frequently preached unto the people 'T is strange that Gods Church can be no way preserved the Subjects Liberty no wayes maintained but by sinne Who ever heard unlesse from a Papist that the way to Heaven was through Hell Shall we doe evill that good may câ—me Rom. 3. 8. If you are sent from God why do you not turne the people from their evill way Jer. 23. 21 22. Why do you not condemn the reigning vices of these times Pride Ambition Envy Hatred Uncharitablenesse Blood-shedding Disloyalty Pâ—rjury the scandalizing of Gods Church and ripping up her very bowels abominable Lying Sacriledge Rayling Cursings Revilings forcing of mens Consciences contempt of Superiours Dâ—ssembling Treachery Covenant-breaking the renewing of olâ— Herelics and the raising of all manner of Schismes Is this the way to have Peace and Truth together by suffering such crying sins to â— nourished and gounreproved Why do you flatter your Disciples with the titles of Saints Children of God Elect Holy Brethren and the like when your Consciences â— they be not seared must needs tell you they are not such so long as thâ— live in that horrid and execrable sinne of Rebellion A sinne doe I say nay Rebellion is the summe of all sins for it â— alwayes accompanied with Murder Adultery Fornication Theft Cursing Swearing Loosenesse of life Drunkennesse Cruelty Vain-boasting Idlenesse and all manner of wickednesse whatsoever Why do you call that Gods cause which Gods Word will not warrant remember the Woe which the Prophet Isaiah Chap. 5. 20. pronounceth unto them that call evill good and good evill that put darknesse fâ— light and lâ—ght for darknesse that put bitter for sweet and sweet for bitter And Solomon tells you He that saith unto the wicked Thou art righteous him shall the people curse nations shall abhor him Prov 24. 24. But unto thee thou poor seduced soule who hast been led away witâ— the outside holinesse of these false prophets and art now pricked â— thy Conscience crying unto the Lord Oh that my wayes were directed to keep thy Statutes Psal 119. 5. Let me give this exhortation of Solomon Fear thou the Lord and the King and meddle not with them that are given to change For their calamity shall rise suddenly and who knoweth the r 〈…〉 of them both Prov. 24. 21 22. Against the King there is no rising up if thou hast done foolishly in lifting up thy selfe or if thou hast thought evill lay thy hand upon thy mouth Prov. 30. 31 32. Rent thy heart and turn to the Lord thy God for he is gracious and mercifull flow to anger and of great kindnesse Joel 2. 13. and hee hath promised that when the wicked mâ—â— turneâ—h away from his wickednesse that he hath committed and doth that which is lawfull and right he shall save his soul alive Ezek. 18. 27. Halelu-jah