Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	due_a	king_n	tribute_n	1,397	5	10.7543	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57975	Lex, rex The law and the prince : a dispute for the just prerogative of king and people : containing the reasons and causes of the most necessary defensive wars of the kingdom of Scotland and of their expedition for the ayd and help of their dear brethren of England : in which their innocency is asserted and a full answer is given to a seditious pamphlet intituled Sacro-sancta regum majestas, or, The sacred and royall prerogative of Christian kings, under the name of J. A. but penned by Jo. Maxwell the excommunicate P. Prelat. : with a scripturall confutation of the ruinous grounds of W. Barclay, H. Grotius, H. Arnisœus, Ant. de Domi P. Bishop of Spalata, and of other late anti-magistratical royalists, as the author of Ossorianum, D. Fern, E. Symmons, the doctors of Aberdeen, &c. : in XLIV questions.	Rutherford, Samuel, 1600?-1661.	1644 (1644)	Wing R2386; ESTC R12731	451,072	480

that act as a sinfull man having something of Tyrannie in him 2. The Powers Rom. 13.1 that are are ordained of God as their author and efficient But Kings commanding unjust things and killing the innocent in these acts are but men and sinfull men and the power by which they doe these acts a sinfull and an usurped power and so far they are not powers ordained of God according to his revealed Will which must rule us Now the authoritie and officiall power in abstracto is ordained of God as the Text saith and other Scriptures doe evidence And this Polititians doe cleare while they distinguish betwixt jus Personae and jus Coronae the power of the Person and the power of the Crown and Royall office They must then be two different things 3. He that resisteth the power that is the officiall power and the King as King and commanding in the Lord resisteth the Ordinance of God and Gods lawfull constitution v. 2. But he who resisteth the Man who is the King commanding that which is against God and killing the innocent resisteth no ordinance of God but an ordinance of Sin and Sathan for a man commanding unjustly and ruling Tyrannically hath in that no power from God 4. They that resist the power and Royall office of the King in things just and right shall receive to themselves damnation ver 3. but they that resist that is refuse for Conscience to obey the man who is the King and choose to obey God rather then men as all the Martyrs did shall receive to themselves salvation And the 80 valiant men the Priests who used bodily violence against King Vzzahs person and thrust him out of the house of the Lord from offering incense to the Lord which belonged to the Priest only received not damnation to themselves but salvation in doing Gods will and in resisting the Kings wicked will Arg. 5. The lawfull Ruler as a Ruler and in respect of his office is not to be resisted because he is not a terrour to good workes but to evill and no man who doth Good is to be afraid of the Office or the Power but to expect praise and a reward of the same v. 3. But the man who is a King may command an idolatrous and superstitious Worship send an Army of Cut-throats against them because they refuse that Worship and may reward Papists Prelates and other corrupt men and may advance them to places of State and Honour because they kneele to a Tree-Altar pray to the East adore the letters and sound of the word Jesus teach and write Arminianisme And may imprison deprive confine cut the eares and rip the noses and burne the faces of those who speake and preach and write the truth of God and may send Armies of Cut-throats Irish Rebels and other Papists and malignant Atheists to destroy and murther the Iudges of the Land and innocent defenders of the Reformed Religion c. The Man I say in these acts is a terrour to Good workes an incouragement to Evill And those that doe Good are to be afraid of the King and to expect no praise but punishment and vexation from him Ergo this reason in the Text will prove that the Man who is the King in so far as he doth these things that are against his offi●e may be resisted and that in these we are not to be subject but only we are to be subject to his power and Royall authori●ie in abstracto in so farre as according to his office he is not a terrour to good workes but to evill 6. The lawfull Ruler is the minister of God or the servant of God for Good to the Commonwealth And to resist the servant in that wherein he is a servant and using the power that he hath from his Master is to resist the Lord his Master v. 4. But the man who is the King commanding unjust things and killing the innocent in these acts is not the minister of God for the Good of the Commonwealth he serveth himselfe and Papists and Prelates for the destruction of Religion Lawes and Commonwealth therefore the Man may be resisted by this Text when the office and power cannot be resisted 7. The Ruler as the Ruler and the nature and intrinsecall end of the office is that he beare Gods sword as an avenger to execute wrath on him that doth evill v. 4. and so cannot be resisted without sinne But the man who is the Ruler and commandeth things unlawfull and killeth the innocent carieth the Papists and Prelates sword to execute not the righteous judgement of the Lord upon the ill-doer but his own private revenge upon him that doth well Ergo the Man may be resisted the Office may not be resisted and they must be two different things 8. We must needs be subject to the Royall office for ●onscience v. 5. by reason of the fifth Commandement But we must not needs be subject to the man who is King if he command things unlawfull for D. Ferne warranteth us to resist if the Ruler invade us sodainly 2. Without colour of Law or Reason 3. Vnavoydably And Winzetus and Barclay and Grotius as before I cited give us leave to resist a King turning a cruell Tyrant But Paul Rom. 13. forbiddeth us to resist the Power in Abstracto Ergo it must be the Man in concreto that we must resist 9. Those we may not resist to whom we owe tribute as a reward of the onerous worke on which they as Ministers of God doe attend continually But we owe not tribute to the King as a man for then should we be addebted tribute to all men but as a King to whom the wages of tribute is due as to a Princely workman a King as a King ergo the Man and the King are different 10. We owe fear and honour as due to be rendred to the man who is King because he is a King not because he is a man for it is the highest feare and honour due to any mortall man which is due to the King as King 11. The Man and the inferiour Judge are different and we cannot by this Text resist the inferiour Iudge as a Iudge but we resist the ordinance of God as the Text proveth But Cavaliers resist the inferior Iudges as men and have killed divers members of both Houses of Parliament but they will not say that they killed them as Judges but as Rebels If therefore to be a Rebell as a wicked Man and to be a Iudge are differenced thus then to be a Man and to commit some acts of Tyrannie and to be the supreme Iudge and King are two different things 12. Mr. Knox Hist. of Scotland l. 2. The Congregation in a letter to the Nobilitie say There is great difference betwixt the Authoritie which is Gods Ordinance and the Persons of those who are placed in authoritie The Authoritie and Gods ordinances can never doe wrong for it commandeth that Vice and wicked men be punished and

an habituall Tyrant and conduce an hundred thousand Turkes to destroy his subjects upon meere desire of revenge they are not to resist but to be subject and suffer for conscience I am sure Grotius saith If a King sell his subjects he loseth all title to the Crowne and so may be resisted and Winzetus saith A Tyrant may be resisted and Barclay It is lawfull for the people in case of Tyranny to defend themselves Adversus immanem saevetiam against extreame cruelty and I desire the Prelate to answer how people are subject in suffering such cruelty of the higher power because he is Gods ordinance and a power from God except he say as he selleth his people and barbarously destroyeth by Cut-throat Irishes his whole subjects refusing to worship Idolls he is a man and a sinfull man eatenus and an inferiour power inspired by wicked counsell not a King eatenus not a higher power and that in resisting him thus the subjects resist not the ordinance of God Also suppone King David defend his Kingdome and people against Iesse his naturall father who we suppose cometh in against his sonne and Prince King David with a huge army of the Philistimes to destroy him and his Kingdome if he shall kill his owne native father in that warr at some Edge-hill how shall he preserve at Ierusalem that honour love that he oweth to his father by vertue of the fifth Commandement Honour thy father and thy mother c. Let them answer this except King David consider Iesse in one relation in abstracto as his father whom he is to obey and as he is a wicked man and a perfidious subject in another relation and except King David say he is to subject himselfe to his father as a father according to the fifth Commandement and that in the act of his fathers violent invasion he is not to subject himselfe to him as he is a violent invader and as a man Let the Royalist see how he can answer the Argument and how Levie is not to know his father and mother as they are sinfull men Deut. 33.9 and yet to know and honour them as Parents and how an Israelite is not to pitty the wife that lyeth in his bosome when she inticeth him to goe a whooring after strange Gods but is to kill her Deut. 13.6 7 8. and yet the husband is to love the wife as Christ loved his Church Eph. 5.25 If the husband take away his wives life in some mountaine in the holy Land as Gods Law commandeth let the Royalists answer us where is then the maritall love he owes to her and that respect due to her as she is a wife and a helper But let not the Royalist infer that I am from these examples pleading for the killing of Kings for lawfull resistance is one thing and killing of Kings is another the one defensive and lawfull the other offensive and unlawfull so long as he remaineth a King and the Lords Anoynted But if he be a murtherer of his father who doth counsell his father to come to a place of danger where he may be killed and where the King ought not to be as Abner was worthy of death who watched not carefully King Saul but slept when David came to his bed side and had opportunity to kill the King they are Traitors and murtherers of the King who either counselled his Majesty to come to Edge-hill where the danger was so grett or did not violently restraine him from comming thither seeing Kings safety and lives are as much yea more in the disposing of the people then in their owne private will 2 Sam. 18.2 3. for certainly the people might have violently restrained King Saul from killing himselfe and the King was guilty of his own death and sinneth against his Office and subjects who commeth out in person to any such battles where he may be killed and the contrary party free of his blood And here our Prelate is blind if he see not the cleare difference between the Kings Person and the Office as he is King and between his private Will and his publicke and Royall Will 3. The Angels may be named Thrones and Dominions in abstracto and yet created in concreto and we may say the Angell and his power are both created at once but David was not both borne the Son of Iesse and a King at once and the P. Prelate by this may prove it is not lawfull to resist the Divell for he is of the number of these created Angells Col. 1. as he is a Divell because in resisting the Divell as a Divell we must resist an Angell of God and a Principality 4. To speake ill of dignities 2 Pet. 2. and Iud. 8. Piscator insinuateth is to speake evill of the very Office of Rulers as well as of their manners and Theodat saith on 2 Pet. 2. that these Raylers spake evill of the place of Governours and Masters as unbeseeming beleevers All our Interpreters as Beza Calvin Luther Bucer Marloratus from the place saith It is a speciall reproofe of Anabaptists and Libertines who in that time maintained that we are all free men in Christ and that there should not be Kings Masters nor any Magistrates however the abstract is put for the concrete its true and it saith we are not to raile upon Nero but to say Nero was a persecutor of Christians and yet obey him commanding what is just are very consistent 5. The persons are proposed Rom. 13. to be the object of our obedience saith D. Ferne it is very true but he is ignorant of our mind in exponing the word Person we never meant that feare honour royalty tribute must be due to the abstracted accident of Kingly Authority and not to the man who is King Nor is it our meaning that Royalty in abstracto is Crowned King and is anoynted but that the Person is crowned and anoynted But againe by a person we meane nothing lesse then the man Nero wasting Rome burning crucifying Paul and torturing Christians and that we owe subjection to Nero and to his person in concreto as to Gods ordinance Gods Minister Gods sword-bearer in that notion of a Person is that only that we deny Nay in that Nero in concreto to us is no Power ordained of God no Minister of God but a Minister of the Divell and Sathans armour-bearer and therefore we owe not feare honour subjection and tribute to the Person of Nero. But the Person thus far is the object of our obedience that feare honour subjection and tribute must be due to the man in concreto to his Person who is Prince but not because he is a man or a person simply or a sword-bearer of Papists but for his office for that eminent place of royall dignity that God hath conferred on his Person We know the light of the Sun the heate of fire in abstracto doe not properly give light and heat but the Sun and fire in

where the last left Ans. What ever ungrate Courtier had hand in the death of King Iames deserved to come under Tryall 2. He feareth they sacrifice some man Ans. If Parliaments have not power to cut off Rebels and corrupt Iudges the root of their being is undone 2. If they be lawfull Courts none needeth feare them but the guilty 3. He feareth their Consultations be long and the supply must be present Ans. Then Cavaliers intend Parliaments for Subsidies to the King to foment and promote the warre against Scotland not for Iustice. 2. He that feareth long and serious consultations to rip up and launce the wounds of Church and State is affraid that the wounds be cured 4. He feareth they deny Subsidies which are due by the Law of God Nature and Nations whereas Parliaments have but their deliberation and consent for the manner of giving otherwise this is to sell Subsidies not to give them Ans. Tribute and the standing Revenues of the King are due by the Law of God and Nations but Subsidies are occasionall Rents given upon occasion of Warre or some extraordinary necessity and they are not given to the King as Tribute and standing Revenues which the King may bestow for his House Family and Royall Honour but they are given by the Kingdome rather to the Kingdome then to the King for the present warre or some other necessity of the Kingdome and therefore are not due to the King as King by any Law of Nature or Nations and so should not be given but by deliberation and judiciall sentence of the States and they are not sold to the King but given out by the Kingdome by Statute of Parliament to be bestowed on the Kingdome and the King should sell no Acts of Justice for Subsidies 5. He dare not speake of the consequences if the King grant Bills of Grace and part with the flowers of the Crowne Ans. He dare not say The people shall vindicate their liberty by selling Subsidies to buy branches of the Prerogative Royall and diminishing the Kings fancied absolutenesse so would Prelates have the King absolute that they may ride over the soules purses persons estates and Religion of men upon the horse of pretended absolutenesse 6. He feareth the Parliament fall upon Church businesse but 1. The Church is too weake already if it had more power the King might have more both obedience and service 2. The Houses can be no competent Iudges in point of Doctrine 3. For the King Clergy and Convocation are Iudges in all causes Ecclesiasticall Ans. 1. This striketh at the root of all Parliamentary power 1. The P. P. giveth them but a poore deliberative power in Subsidies and that is to make the Kings Will a Law in taking all the subjects goods from them to foment warre against the subjects 2. He taketh all jurisdiction from them ●ver Persons though they were as black Traitors as breathe 3. And spoileth them of all power in Church matters to make all Iudges yea and the King himselfe yield blind obedience to the Pope and Prelate and their illuminated Clergie Sure I am P. Maxwell imputeth this but most unjustly to Presbyteries What essentiall and fundamentall priviledges are left to Parliaments David and the Parliament of Israel are impertinent Iudges in the matter of bringing home the Ark of God And for the Churches weaknesse that is the weaknesse of the damned Prelates shall this be the Kings weaknesse Yes the P.P. must make it true No Bishop no King 7. He feareth factious spirits will take heart to themselves if the King yield to them without any submission of theirs Ans. The Princes and Iudges of the Land are a company of factious men and so no Parliament no Court but at best some good advisers of a King to breake up the Parliament because they refuse Subsidies that he may be a lawlesse way extort Subsidies 8. He desireth the Parliament may sit a short time that they may not well understand one another Ans. He loveth short or no justice from the Parliament he feareth they reforme Gods house and execute justice on men like himselfe But I returne to the Scotish Parliament Assert 2. The Parliament is to regulate the power of the King The heritable Sheriffes complaine that the King granteth Commissions to others in cases perteining to their office Whereupon the Estates Par. 6. K. Iam. 5. Act. 82. dischargeth all such Commissions as also appointeth that all Murtherers be judged by the Iustice generall only And in severall Acts the King is inhibited to grant pardons to malefactors K. Ia. 6. Act. 75. P. 11. It is to be considered that King Iames in his Basilicon Doron layeth down an unsound ground that Fergus the first father of 107 Kings of Scotland conquered this Kingdom The contrary whereof is asserted by Fordome Major Boethius Buchannan Hollanshed who run all upon this Principle That the Estates of the Kingdome did 1. Choose a Monarchie and freely and no other Government 2 That they freely elected Fergus to be their King 3. King Fergus frequently conveened the Parliament called In●ulanorum Duces Tribuum Rectores Majorum consessus Conventus Ordinum conventus Statuum Communitatum Regni Phylarchi Primores Principes patres and as Hollanshed saith they made Fergus King therefore a Parliament must be before the King yea and after the death of King Fergus Philarchi coeunt concione advocatâ the Estates convened without any King and made that fundamentall Law Regni electivi That when the Kings Children were minores any of the Fergusian Race might be chosen to Reigne and this indured to the daies of Kennethus and Redotha Rex 7. resigneth and maketh over the Government into the hands of the Parliament and Philarchi Tribuum Gabernatores ordained Therius the 8. King Buchanan l. 4. Rer. Scot. calleth him Reutha and said he did this Populo egrè permittente then the Royall Power recurred to the fountaine Therius the 8. a wicked man filled the Kingdome with Roberies fearing that the Parliament should punish him fled to the Britaines and thereupon the Parliament choose Connanus to be Prorex and protector of the Kingdome Finnanus R. 10. Decreed Ne quid Reges quod majoris esset momenti nisi de publici consilii authoritate juberent ne domestico consilio remp administrarent regia publicaque negotia non sine patrum consultatione ductuque tractarentur nec bellum pacem aut faedera reges per se patrum Tribuumve Rectorum injussu facerent demerentue Then it is cleare that Parliaments were consortes imperii and had Authority with and above the King When a Law is made that the Kings should doe nothing Injussu rectorum tribuum without commandement of the Parliament a Cabinet Counsell was not lawfull to the Kings of Scotland So Durstus Rex XI sweareth to the Parliament Se nihil nisi de primorum consilio acturum That he shall doe nothing but by counsell of the Rulers and Heads of

cry against the sin of non-resistance when they cry against the Iudges because they execute not judgements for the oppressed p. 365 366. seq Iudahs subjection to Nebuchadnezar a conquering Tyrant no warrant for us to subject our selves to tyrannous acts p. 363 364 365. Christs subjection to Caesar nothing against defensive warrs p. 365 366. QUEST XXXV Whether the sufferings of the Martyrs in the Primitive Church Militant be against the lawfulnesse of defensive warrs p. 369 370. Tertullian neither ours nor theirs in the question of defensive warrs p. 370 371 372. QUEST XXXVI Whether the King have the power of warre only Negatur p. 372 373. Inferiour Iudges have the power of the sword no lesse then the King p. 372 373. The people tyed to acts of charity and to defend themselves the Church and their posterity against a forraigne enemy though the King forbid p. 373 374. Flying unlawfull to the States of Scotland and England now Gods Law tying them to defend their Country p. 374. Parliamentary Power a fountain-power above the King p. 376 377. QUEST XXXVII Whether the Estates of Scotland are to help their Brethren the protestants in England against Cavaliers Affirmatur proved by 13. Arg. p. 378. seq Helping of neighbour Nations lawfull divers opinions concerning the point p. 378 379. The Law of Aegypt against those that helped not the oppressed p. 380. QVEST. XXXVIII Whether Monarchy be the best of Governments Affir p. 384. Whether Monarchy be the best of Governments hath divers considerations in which each one may be lesse or more convenient p. 384 385. Absolute Monarchy is the worst of Governments p. 385. Better want power to doe ill as have it ibid. A mixture sweetest of all Governments p. 387. Neither King nor Parliament have a voyce against Law and reason ibid. QUEST XXXIX Whether or no any Prerogative at all above the Law be due to the King Or if jura majestatis be any such Prerogative Negatur p. 389. A threefold supreme power ibid. What be jura regalia p. 390 391. Kings confer not honours from their plenitude of absolute power but according to the strait line and rule of Law justice and good deserving ibid. The Law of the King 1 Sam. 8.9 11. p. 392 393. Difference of Kings and Judges ibid. The Law of the King 1 Sam. 8.9 11. No permissive Law such as the Law of divorce p. 394. What dominion the King hath over the goods of the subjects p. 395 396 397. QUEST XL. Whether or no the people have any power over the King either by his Oath Covenant or any other way Affirmed p. 398 399. The people have power over the King by reason of his Covenant and Promise ibid. Covenants and promises violated infer Coaction de jure by Law though not de facto p. 399 400. Mutuall punishments may be where there is no relation of superioritie and inferioritie p. 399 400 401. Three Covenants made by Arnisaeus ibid. The King not King while he swear the oath and be accepted as King by the people ibid. The oath of the Kings of France ibid. Hu. Grotius setteth down seven cases in which the people may accuse punish or dethrone the King p. 403 404. The Prince a noble Vassal of the Kingdom upon four grounds p. 405. The covenant had an oath annexed to it ibid. The Prince is but as a private man in a contract p. 406. How the Royall power is immediately from God and yet conferred upon the King by the people p. 407 408 409. QUEST XLI Whether doth the P. P. with reason ascribe to us the doctrine of Jesuites in the Question of lawfull defence Negatur p. 410 411 412. That Soveraignty is originally and radically in the people as in the Fountain was taught by Fathers ancient Doctors sound Divines Lawyers before there was a Jesuite or a Prelate whelped in rerum natura p. 413. The P. P. holdeth the Pope to be the Vicar of Christ p. 414 415. Iesuites tenets concerning Kings p. 415 416 417. The King not the peoples Deputie by our doctrine it is onely the calumnie of the P. Prelate p. 417 418. The P. P. will have power to act the bloodiest tyrannies on earth upon the Church of Christ the essentiall power of a King ibid. QUEST XLII Whether all Christian Kings are dependent from Christ and may be called his Vicegerents Negatur p. 422. Why God as God hath a man a Vicegerent under him but not as Mediator p. 422 423. The King not head of the Church ibid. The King a sub-mediator and an under redeemer and a sub-priest to offer sacrifices to God for us if he be a Vicegerent p. 423. The King no mixt person ibid. Prelates deny Kings to be subject to the Gospel p. 426 427. By no Prerogative Royall may the King prescribe religious observances and humane ceremonies in Gods worship p. 424 425. The P. P. giveth to the King a power Arbitrary supreme and independent to govern the Church p. 429 430. Reciprocation of subjections of the King to the Church of the Church to the King in divers kindes to wit of Ecclesiasticall and civill subjection are no more absurd then for Aarons Priest to teach instruct and rebuke Moses if he turne a tyrannous Achab and Moses to punish Aaron if he turn an obstinate Idolator p. 430 4●3 QVEST. XLIII Whether the King of Scotland be an absolute Prince having prerogatives above Laws and Parliaments Negatur p. 433 434. The King of Scotland subject to Parliaments by the fundamentall Lawes Acts and constant practises of Parliaments ancient and late in Scotland p. 433 434 435 436. seq The King of Scotlands Oath at his Coronation p. 434. A pretended absolute povver given to K. Iames 6. upon respect of personall indowments no ground of absolutenesse to the King of Scotland p. 435 436. By Lawes and constant practises the Kings of Scotland subject to Lawes and Parliaments proved by the fundamentall Law of elective Princes and out of the most partiall Historicians and our Acts of Parliament of Scotland p. 439 440. Coronation oath ibid. And again at the Coronation of K. James the 6. that oath sworn and again 1 Par. K. Jam. 6. ibid. seq p. 452 453. How the King is supreme Iudge in all causes p. 437. The power of the Parliaments of Scotland ibid. The confession of the faith of the Church of Scotland authorized by divers Acts of Parliament doth evidently hold forth to all the reformed Churches the lawfulnesse of defensive Wars when the supreme Magistrate is misled by wicked Counsell p. 440 441 442. The same proved from the Confessions of Faith in other reformed Churches ibid. The place Rom. 13. exponed in our Confession of Faith p. 441 442 443. The Confession not onely Saxonick exhibited to the Councell of Trent but also of Helvetia France England Bohemia prove the same p. 444 445. William Laud and other Prelates enemies to Parliaments to States and to the Fundamentall Laws of the

King whom the people maketh King though he were a bloodier and more tyrannous man then Saul Any Tyrant standeth in titulo so long as the People and Estates who made him King have not recalled their grant so as neither David nor any single man though six hundred with him may unking him or detract obedience from him as King So many acts of disloyaltie and breachcs of lawes in the Subjects though they be contrary to this Covenant that the States make with their Prince doth not make them to be no Subjects and the Covenant mutuall standeth thus 3 Arg. If the people as Gods instruments bestow the benefit of a Crown on their King upon condition that he will rule them according to Gods word then is the King made King by the people conditionally but the former is true Ergo so is the latter The assumption is proved thus because to be a King is to be an adopted father tutor a Politick servant and Royall watchman of the State and the Royall honour and Royall maintenance given to him is a reward of his labours and a Kingly hire And this is the Apostles argument Rom. 13.6 For this cause pay you tribute also there is the wages for they are Gods ministers attending continually upon this very thing There is the worke Qui non implet conditionem à se promissam cadit beneficio It is confirmed thus The people either maketh the man their Prince conditionally that he rule according to Law or absolutely so that he rule according to will or lust or 3. without any vocall transactions at all but only brevi manu say Reigne thou over us and God save the King And so there be no conditions spoken on either side Or 4. The King is obliged to God for the condition which he promiseth by oath to performe toward the people but he is to make no reckoning to the people whether he performe his promise or no for the people being inferiour to him and he solo Deo minor only next and immediate to God the people can have no jus no law over him by vertue of any covenant But the first standing we have what we seeke The second is contrary to Scripture He is not Deut. 17.15 16. made absolutely a King to rule according to his will and lust for Reigne thou over us should have this meaning Come thou and play the Tyrant over us and let thy lust and will be a law to us which is against naturall sense nor can the sense and meaning be according to the third That the people without any expresse vocall and positive covenant give a Throne to their King to rule as he pleaseth because 1. it is a vain thing for the Prelate and other Mancipia Aulae Court-bellies to say Scotland and England must produce a written authentick covenant betwixt the first King and their People because say they it s the Lawes word De non apparentibus non existentibus eadem lex that covenant which appeareth not it is not For in positive covenants that is true and in such contracts as are made according to the Civill or Municipall lawes or the secondary law of Nations But the generall covenant of nature is presupposed in making a King where there is no vocall or written covenant if there be no conditions betwixt a Christian King and his people then those things which are just and right according to the law of God and the rule of God in moulding the first King are understood to regulate both King and People as if they had been written and here we produce our written covenant Deut. 17.15 Josh. 1.8 9. 2 Chr. 31 32.1 Because this is as much against the King as the people and more for if the first King cannot bring forth his written and authentick tables to prove that the Crown was given to him and his heires and his successors absolutely and without any conditions so as his will shall be a law cadit causa he loseth his cause say they The King is in possession of the Royall power absolutely without any condition and you must put him from his possession by a law I answer this is most false 1. Though he were in mala fide and in unjust possession the law of Nature will warrant the people to repeal their right and plead for it in a matter which concerneth their heads lives and soules 2. The Parliaments of both Kingdomes standing in possession of a nomothetick power to make lawes proveth cleerely that the King is in no possession of any Royall dignitie conferred absolutely and without any condition upon him and therefore it is the Kings part by law to put the Estates out of possession And so though there were no written covenant the standing law and practice of many hundreth acts of Parliament is equivalent to a written covenant 2. When the people appointeth any to be their King the voyce of Nature exponeth their deed though there be no vocall or written covenant For that fact of making a King is a morall lawfull act warranted by the word of God Deut. 17.15 16. Rom. 13.1.2 and the law of Nature and therefore they having made such a man their King they have given him power to be their father feeder healer protector and so must only have made him King conditionally so he be a father a feeder and tutor Now if this deed of making a King must be exponed to be an investing with an absolute and not a conditionall power this fact shall be contrary to Scripture and to the law of Nature for if they have given him Royall power absolutely and without any condition they must have given to him power to be a father protector tutor and to be a tyrant a murtherer a bloody lyon to waste and destroy the people of God 3. The Law permitteth the bestower of a benefit to interpret his own mind in the bestowing of a benefit even as a King and State must expone their own Commission given to their Ambassadour so must the Estates expone whether they bestowed the Crown upon the first King conditionally or absolutely For the 4th if it stand then must the people give to their first elected King a power to wast and destroy themselves so as they may never controle it but only leave it to God and the King to reckon together but so the condition is a Chimera We give you a Throne upon condition you swear by him who made heaven and earth that you will govern us according to Gods Law and you shall be answerable to God only not to us whether you keep the covenant you make with us or violate it but how a covenant can be made with the people and the King obliged to God not to the people I conceive not 2. This presupposeth that the King as King cannot doe any sin or commit any act of tyranny against the people but against God only because if he be obliged to God only as a

when Nero commandeth unjust punishment because Nero commanding so remaineth Gods Minister Why But when Nero commandeth me to worship an Heathen God I am upon the same ground to obey that unjust will in doing ill For Nero in commanding Idolatry remaineth the Lords Minister his person is sacred in the one commandment of doing ill as in inflicting ill of punishment And do I not resist his person in the one as in the other His power and his person are unseparably conjoyned by God in the one as in the other 2. In bodily thrusting out of Vzzah from the Temple these fourscore valiant men did resist the Kings person by bodily violence as well as his power 3. If the power of killing the Martyrs in Nero was no power ordained of God then the resisting of Nero in his taking away the lives of the Martyrs was but the resisting of Tyranny And certainly if that power in Nero was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a power ordained of God and not to be resisted as the place Rom. 13. is alleaged by Royalists then it must be a lawfull power and no Tyranny and if it cannot be resisted because it was a power ordained and settled in him it is either setled by God and so not Tyranny except God be the Author of Tyranny or then settled by the devill and so may well be resisted but the Text speaketh of no power but of that which is of God 4. We are not to be subject to all powers in concreto by the Text for we are not to be subject to powers lawfull yet commanding active obedience to things unlawfull Now subjection includeth active obedience of honour love fear paying tribute and therefore of need force some powers must be excepted 5. Pilates power is meerly a power by divine permission not a power ordained of God as are the powers spoken of Rom. 13. Gregori mor. l. 3. c. 11. expresly saith This was Satans power given to Pilate against Christ. Manibus Satanae pro nostra redemptione se traddit Lyra. A Principibus Romanorum ulterius permissum a Deo qui est potestas superior Calvin B●za Diod●tus saith the same and that he cannot mean of Legall power from Gods regulating will is evident 1. Because Christ is answering Pilate John 19.10 Knowest thou not that I have power to crucifie thee This was an untruth Pilate had a command to worship him and beleeve in him and whereas Ferne saith Sect. 9. pag. 59. Pilate had power to judge any accused before him It is true but he being obliged to beleeve in Christ he was obliged to be perswaded of Christs innocency and so neither to judge nor receive accusation against him and the power he saith he had to crucifie was a Law-power in Pilates meaning but not in very deed any Law-power because a Law-power is from Gods regulating will in the fifth Commandment but no creature hath a lawfull or a Law-power to crucifie Christ. 2. A Law-power is for good Rom. 13.4 A power to crucifie Christ is for ill 3. A Law-power is a terrour to ill works and a praise to good Pilates power to crucifie Christ was the contrary 4. A Law-power is to execute wrath on ill-doing a power to crucifie Christ is no such 5. A Law-power conciliateth honour fear and veneration to the person of the Judge a power to crucifie Christ conciliateth no such thing but a disgrace to Pilate 6. The Genuine Acts of a lawfull power are lawfull Acts for such as is the Fountain-power such are the Acts flowing therefrom good Acts slow not from bad powers neither hath God given a power to sin except by way of permission QUEST XXX Whether or no Passive Obedience be a meane to which we are subjected in conscience by vertue of a Divine Commandement and what a meane Resistance is That Flying is Resistance MUch is built to commend patient suff●ring of ill and con●emne all r●sistance of Superiors by Royalists on the place 1 Pet. 2.18 Where we are commanded being servants to suffer buffets not onely for ill doing of good masters but also undeservedly and when we do● well we a●e to suffer of these masters that are evi●l and so much more are we patiently without Resistance to suffer of Kings B●t it is cleare the place is nothing against Resistance as in these Assertions I cleare Assertion 1. Pati●nt suff●ring of wicked men and violent resisting are not incompatible but they may well stand together So this consequence is the basis of the argument and it is just nothing To wit Servants are to suff●r u●j●stly wounds and ●u●●●ting of their wicked Masters and they a●e to bear i● patiently Ergo Servants are in conscience obliged to non-resistance Now Scripture maketh this cl●ar The Church of God is to bear with all patience the 〈◊〉 of the Lord because she hath sinned and to suffer of wicked enemies which were to be troden as mire in the streets Micah 7.9 10 11 12. but withall they were not obliged to non-resistance and not to fight against these enemies yea they were obliged to fight against them also If these were Babilon Iudah might have resisted and fought if God had not giv●n a speciall commandement of a positive law that they should not fight if these were the Assyrians and other enemies or rather both the people were to resist by fighting and yet to endure patiently the indignation of the Lord. David did bear most patiently the wrong that his own son Absolon and Achitophel and the people inflicted on him in pursuing him to take his life and the kingdom from him as is cleare by his gracious expressions 2 Sam. 15.25 26. chap. 16. ver 10 11 12. Psal. 3.1 2 3. Yea he prayeth for a blessing on the people that conspired against him Psal. 3.8 Yet did he lawfully resist Absalom and the conspiratours and sent out Ioab and a huge army in open battel against them 2. Sam. 18.1 2 3 4 c. and fought against them And were not the people of God patient to endure the violence done to them in the wildernes by Og king of Bashan Sihon king of Heshbon by the Ammorites Moabites c I think Gods law tyeth all men especially his people to as patient a suffering in wars Deut. 8.16 God then trying and humbling his people as the servant is to endure patiently unjustly inflicted buffets 1 Pet. 2.18 And yet Gods people at Gods command did resist these Kings and people and did fight and kill them and possesse their land as the history is cleare See the like Iosh. 11. ver 18 19. 2. One act of grace and vertue is not contrary to another Resistance is in the Children of God an innocent act of self-preservation as is patient suffering and therefore they may well subsist in one And so saith Amasa by the spirit of the Lord. 1 Chro. 12.18 Peace peace be unto thee and peace to thy helpers for God helpeth thee Now David in that and all