innocent and had that day been Gods Instrument of so great salvation unto Israel Nay Peter Martyr addes further that if the people did any more then pray if they pressed violently upon Saul in making a mutiny they sinned so that the first example is nothing to the purpose The second is of Davids strengthening himselfe against Saul To which I answer that I finde not in Scripture that David ever strooke up the Drum or used any meanes to call or gather men unto him for any such end indeed 't is said 1 Sam. 22.2 that many that were afflicted as he was gathered themselves unto him and he became their Captaine so that properly he strengthened not himselfe they rather strengthened him or the Lord by them preserved him for that imployment whereunto he was appointed But doe we ever reade of any act of hostility that David with them did exercise against Saul or against any of his followers so long as Doeg was in favour they might well pretend that the King had ill Councellours about him yet we reade not of any violence that was used to remove them Nay very easily might David have revenged himselfe upon the Ziphites that did their good will to betray him into Sauls hand if his conscience would have served him to kill any of the Kings Subjects against the minde of the King Whereas you say that you gather from 1 Chron. 12. that David was 40000 strong in the dayes of Saul and 't is probable he did not lie still with his great Army I answer it is not apparent that all those Captaines mentioned in that Chapter brought all their men with them yet if it were so it makes against you that David being so strong should alway flee from Saul when pursued by him and resist never much lesse seeke after him should get him out of Sauls Kingdome with so many men following him and beg a place to dwell in of Achish King of Gath. But Sir the truth is David was never above 600 strong till about the time that Ziglag was burnt which was about the time of Sauls death and that great concourse of men mentioned 1 Chron. 12. came then to him it may be probable that they fled from the battaile wherein Saul was slaine for the Text sayes vers 21. some of them helped David against the Rovers And vers 22 23. 't is said They came to him to turne the Kingdome of Saul to him according to the word of the Lord. It was well knowne in Israel that David was appointed to succeed Saul and who will not at such a time looke to the Sun-rising Thus to my apprehension the second example is as farre from the marke as the former Beside David being an extraordinary person full of Gods spirit and by unction designed of God unto the Kingdome his example in such a case is not proper Sam. 23. The third you alleadged is the businesse at Keilah It is supposed say you that David would have defended that Towne against the King if the Inhabitants would have beene faithfull to him ergo 'T is lawfull to resist the King and to keepe his Townes against him We use to say à facto ad jus non valet consequentia indeed this was not factum yet I see not how it followes It is so supposed but not by every body for some may and perhaps as simply suppose because 't is said afterward Chron. 12.1 that David kept himselfe close in Ziglag that he would also here have lien close in Keilah if the men thereof would as Rahab did the spyes but have concealed him But by the way here is one thing notable David it seemes though he was 600 strong in that Towne would not venture upon it for to hold it untill he knew whether he should have the good will of the Inhabitants he did not seize upon it on the suddaine whether the King and they would or no before they were aware and keepe it by force against both robbing killing and plundering his fellow Subjects But to the place the Text sayes vers 9. 1. Sam. 23.9 that David knew that Saul secretly practiced mischiefe against him and thereupon fearing some treachery in the men of Keilah if he stayed there being in a great streight He asked counsell of God about the matter and the Lord answered him accordingly and this was all the businesse But if you will suppose further that David had a purpose to have kept the Towne against the King if the Citizens would have stood to him I hope it may be lawfull for me to suppose also that the Lord whose counsell was asked both could and would have inclined their hearts to have beene faithfull if the thing purposed had beene lawfull but Gods answer speakes to my apprehension his disallowance of it and so doubtlesse it did to Davids as appeares by his departure and his never attempting any such matter afterward if the answer of God had been cleane contrary to what it was or such as might in any sort have countenanced his stay there had beene some colour to have alleadged this story for this matter of resistance but Gods wisedome would not have any such example upon record in his Word he fore-saw that they who are so bold upon a bare supposition would have beene more bold if more could be upon a plaine example Gods answer therefore is such that all may understand if they please his refusall of a blessing upon such an enterprise If it be yet urged upon me farther as was before the Committee what I thinke David would have done if he had staid in Keilah till Saul came I must make the same answer as I did then what David would have done I cannot tell but I suppose the men of Keilah would have done to him as the men of Abell did to Sheba afterward even cut off his head and throwne it o're the wall had the King came or sent for to demand it But truly I wonder that the example of David should be alleadged in this case of fighting against the King considering what his deportment to Saul was at two severall times when he had him at such advantage Chron. 26. â—s 17 18 c. But now for the last example that of Vzziah who for going in the pride of his heart sayes the Text into the Temple to meddle with the Priests office was withstood by Azariah the Priest and fourescore Priests with him that were valiant men But how was he withstood by these men in the Temple not with swords or weapons but vers 18. They withstood Vzziah the King and said unto him it perteineth not to thee Vzziah to burne incense unto the Lord but to the Priests the sonnes of Aaron who are consecrated thereunto goe out of the Sanctuary therefore for thou hast trespassed neither shall it be for thine honour from the Lord God thus they withstood Vzziah by saying these words unto him Indeed when he persisted notwithstanding this
Kings Person p. 9 6. The Subjects duty and the Soveraignes Excellency p. 10 7. Inward Honour is due to the King and how the same is to be expressed p. 16 8. The question about resisting the Kings Person stated and opened p. 22 9. The lawfulnesse of resisting the Kings personall will by force of Armes disavowed p. 25 10. Scripture examples for it answered p. 30 11. Arguments from Reason answered p. 34 12. Objection from the Kings Oath answered p. 41 13. Scriptures alleadged to evidence the unlawfulnesse of this resistance p. 48 14. Particular Reasons why the Authors Conscience cannot permit him to concurre with some of his Brethren in the way of resistance p. 61 15. This way of Resistance shewed to be 1. Against the way of God p. 66 2. Destructive to the whole Law of God p. 67 3. Inconsistent with the spirit of the Gospell p. 71 4. Contradictive to the perpetuall practice of Christianity p. 72 5. Opposite to the Calling of Ministers p. 74 6. Adverse to common Prudence p. 75 7. Dissentive from the rule of Humanity p. 76 8. Contrary to nature it selfe p. 77 9. Gain-saying Reason p. 78 10. Against the Oath of Allegeance and late Protestation p. 83 84 Reader By reason of the Authors absence some of these Sections are not so plainly noted as the rest wherefore for your better information of the summe of each and where they begin have recourse to this Table Faults escaped in some Copies PAg. 9. lin 21. for yet reade yea◠p. 14. l. 1. r. more l. 15. r. rather makes p. 15 l. 4. r. hinder l. 21. for these r those p. 16. l. 13. r. the Lord will not l. 25. r. thousands p. 21. l. 35. dele and now Sir p. 22. l. 1. r. you discerne l. 3. for at r. out l. 34. for or r. and. p. 23. l. 6. r. contraria l. 14. r. proper l 17. for divers r. armes p. 24. l. 20. r. by Subjects p. 30. l. 9. r. purpose p. 31. l. 19. r. Osiander p. 35. l. 12. r. which p. 39. l. 19. r. singulatim l. 36. r. thee p. 40. l. 34. for this r. our p. 41. l. 16. for Empire r. Emperour p. 48. l. 29. for his r. this p. 89. l. 16. r. will of my c. TO MY REVEREND FRIEND AND BROTHER Mr STEPHEN MARSHALL THe God of all Wisedome Grace and Peace for Christs sake direct all our spirits ever to promote and do that onely which tendeth to the advancement of his owne glory and the tranquillity of this Church and State Amen SIR THe distance of place betwixt us causeth mee to reply by writing unto those things that were urged at our last meeting which at that time I rather heard then answered and now I do professe in the sight of that great God who knowes all hearts and must one day judge us that I desire to maintain no opinion as mine but as I conceive it to be a divine truth I am ready to deny my selfe in forsaking what I hold if at length such arguments as the weight of the cause requires can be produced against it out of Gods booke which is the onely bridle to my conscience In the first place I begge leave of your patience to declare my judgement or if you please my faith in the case I will plainely sincerely and fully expresse it with the grounds thereof then I will answer your Objections and discover how Scripture to my apprehension doth fairely lead mee out of that Labirinth wherein perhaps you thought mee left intangled and lastly I will give some reasons why my conscience disrelisheth that other way wherein diverse of my reverend and well regarded brethren walke SECT I. The KING hath immediate dependance upon God and to him onely is accountable Wherefore my good friends be you pleased to know that I do beleeve what ever the fancy of this Age is that next to Gods Sacred word and worship Kings and Kingdomes are things of the most high and reverend regard in this world with great humility therefore to be thought upon and discoursed of For as Scripture above all other writings so Kings above all other persons have an immediate dependance upon God Dan. 2.21 they are of his sole making He removeth and setteth up Kings And Kingdomes are of his owne disposing Dan. 4.25 The most High ruleth in the Kingdome of men and gives it to whomsoever he will Rom 13.1 And although it is most true that all the powers that be are ordained of God Joh. 19.11 and there is no power but what is given from above for as by him Kings Reigne so also by him Princes rule and Nobles yea all the Iudges of the earth Prov. 8.15 16. yet I beleeve all inferiour powers under the King are from God more remotely namely mediante Rege by the mediation of the supreme even as the lesser Starres have their light from God by the mediation of the Sunne they are the Kings delegates ordained and sent by him saies the Apostle who is sent by God 1 Pet. 2.14 and is under God the chiefe à Deo secundus post quem primus saith Tertullian And hence the Throne of the King is called the Throne of God wherein the King judgeth for God in Gods stead 1. Chro. 29.23.24 but the seat of the inferiour Magistrates is called the Kings seat where they sit and judge for him And hence too the King or supreme hath his Patent immediately from God He is Rex Dei gratiâ and his title is Gode Deputy or the Minister of God Rom. 13.4 but the Inferiour Magistrates have their Patents from the King they are Magistratus Regis gratiâ and are intituled the Kings Ministers or the Kings Iudges And as the man is said to be the Image of God and the woman to be the Image of the man upon whom she hath dependance 1. Cor. 11.7 so the King is the Image of God and inferiour powers in regard of their dependance upon him are the Images of the King they in their places represent Him as Hee in his place represents God and they no otherwise represent God then as they represent the King The King is to them as Moses was to Aaron and the other Judges Ex. 4.16 the mouth of God and they are the mouth of the King unto the people as Aaron and those others were the mouth of Moses Ex. 18.22 And as the Kings duty is to preferre Gods will before his owne so their duty is to preferre the Kings will before their owne when it contradicteth not the will of God revealed in his words And hence I gather that none can call Soveraigne Princes to an account if they transgresse but only God whose immediate stewards they are solum Deum quem habent Authorem habent quoque judicem therefore David well tibi tibi soli peccavi against thee Ps 51.4 thee only have sinned that is thou only O
these darke and crypticke Cavernes and I finde him in Gods booke bidding mee looke about and aske for the old way which is the good way the old exposition is the best which is this Jer. 6.16 By every soule is to be understood every man with all that belongs unto him and by Higher power is meant not onely the power it selfe but also the person excerciseing the same for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the power so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the person yea the superiority of the person and gives the power the denomination of Higher so that we must not only be subject to the Power because a power but also to the same because an Higher power in which respect every inferiour not only soule but also power must be subject to that power which is higher then it selfe And the King being the supreame person under God hath therefore in these his Dominions the Highest power and may be call'd without any great impropriety of speech as he is Gods immediate deputy on earth the Highest power If any * The Author of the Pamphlet called the Glorious name of God c. pag. 122. 1. Peter ◠enemy of Regall Authority shall object and say though the King indeed be supreame the Apostle Peter speakes it too plainely to be denied yet in the same place the King is made an ordinance of man and therefore to be limited by man Calvin on the place answers Dicitur humana ordinatio non quòd Humanitùs inventa fuerit sed quòd propria Hominum est degesta ordinata vivendi ratio 't is call'd an humane ordination not because 't is mans invention but because ordained of God for the good and conservation of men or because executed by man and about the government of mankind But Sir I returne to your selfe that this which I have given is the true meaning of that place to the Romanes the text it selfe doth evidence for what is called the Higher power in the first verse is call'd the ruler and the Minister of God v. 3. which imply the person as well as the Authority now saies the Apostle this Higher power must not be resisted viz. by any kinde of resistance and his reason is strong for to resist saies he is malum culpae who ever resisteth the power resisteth the ordinance of God and 't is malum poenae too they that resist shall receive to themselves Damnation for si bonus nutritor est tuus saies Augustine si malus tentator tuus est if the ruler be good receive thy nourishment from him with obedience if he be evill receive thy triall by him with patience and so you have my first Script against resistance My second shall be Eccles 8.2 3 4 5. verses Solomon was a wise man and the counsells of such are good I counsell thee saies he ut os Regis observes as the Hebrew hath it that thou observe the mouth of the King Eccels 8 2. c. and that in regard of the oath of God i. e. that oath of Alleageance or subjection which in the name of God with his approbation Subiects have allwaies taken unto their Soveraignes and whereunto God is a witnesse and whereof if broken he will be a severe punisher Be not hasty to go out of his sight that is saies Tremelius ne ab obsequio illius te subducito animo perturbato withdraw not thy selfe from his alleagiance in a discontentednesse of spirit stand not in an evill thing scilicet in perturbatione rebellione quae tibi malum allatura esset in thy sullennesse and rebellion which will bring mischeife upon thee for hee doth what ever pleaseth him it is not thy will and pleasure but the will and pleasure of the Prince that must be done Kings have long hands to reach those that resist them and God doth inable them to have their Will upon such treacherous and disobedient Subiects as will not willingly submit unto it Yea where the word of a King is there is power as to breake the heart of a good Subject into duty Confregit David viros suis verbis 1 Sam. 24.7 sayes the text David brake his men with his words so to blast the conspiracies and to confound the spirits of those that be rebellious for indeed Gods wrath awakened by the breach of oath attends the Kings word to accomplish the same upon resisters And hence is that of Solomon in one place against a King there is no rising up Prov. 30.31 and in another He that provoketh a King to anger by opposing his word Prov. 20.2 or any other way sinneth against his owne soule therefore however for a season the word of a King like that of God be resisted sleighted and contemned yet it shall appeare in the end againe to be a word of power Who may say unto him what doest thou i. e. none hath power to call a King to account save God alone no man hath authority to gainsay him sayes Elihu in Job Is it fit to say to a King thou art wicked Job 34.18 or to Princes ye are ungodly it seemes it was not in those dayes Who so keepeth the Commandement shall feele no evill thing that is the command of God in the first place and then for the oath of Gods sake the command of the King be it dictum or scriptum not contradicting that of God qui rebellaverit ori tuo moriatur said the people to Joshua their Captaine Josh 1.18 Whosoever doth rebell against thy commandement and will not hearken to the words of thy mouth in all that thou commandest he shall be put to death but on the other side He that keepeth the same shall feele no evill thing Sir this is my second Scripture and as I conceive 't is suteable to our present case against resisting the personall will and word of the King More precepts I could give but because examples are most regarded in these dayes I will remember you of some of them In the third place therefore be pleased to thinke of the children of Israel in the land of Egypt and of the manner of their deliverance by the hand of Moses and Aaron It must be confess'd that Pharaoh was a wicked King exercised great tyranny over Gods people then under his subjection and was condemned by Gods expresse word yet being lawfull Magistrate over the Country Moses did not arme the Israelites against him though they were able to make their part good as appeares by their number being six hundred thousand men Exod. 12.37 and Pharaohs confession that they were more and mightier then he and his Egyptians Exod. 1.9 but Continent sese observant Pharaonem obedienter as one sayes they conteined themselves and beseeched him obediently Exod. 2.12 Yea it should seeme that Moses himselfe at first had a fancie that this deliverance should be by way of resistance when hee slew the Egyptian Act. 7.25 for as