Wherefore weighing the premises and that even Magistrates are but as private Men in respect of the King and so aswell bound to obey him as his Inferiour Subjects Therefore to conclude let every Subject whether Magistrate Optimate or Infimate conceive apprehend himselfe in the Condition of a private Man as doubtlesse he is when opposed to the Supreame and then if he would faine preserve himselfe safe from offending either God his owne Conscience or the King and so perserve himselfe from error then I am sure he cannot have a more safe or better example to follow then that which Iesus Christ our most blessed Lord Saviour himselfe hath shewen us whom we all doe stedfastly beleeve to have been most holy just innocent and inoffensive and yet though hee was not only ever falsly accused being once said to have a Divell shamelessely abused as being mocked scoffed at blinded and then spit on but also undeservedly punished as being buffeted scourged crowned with thornes yet did endure all those opprobries injuries punishments with so great patience as that though we read Mat. 26.53 He could have had more then twelve Legions of Angels to have defended him but for praying for yet we never read That he did resist and but seldome that he so much as answered againe And S. Peter 1 Epist 2.21 tells us That Christ hath suffered for us leaving us an example that we should follow his steps which if we doe Then the Comfort and Result will be That if wee Suffer with him or for him or for his sake We sbaell also raigne with him as S. Paul assures us 2 Timoth. 2.12 Berchetus in explicat controver Gallicanae cap. 7. These testimonies are cleere enough and yet to all these I will adde this one memorable example which you may read in Berchetus and Ioh. Servivus which tells us that in France after the great Massacre at Paris when the reformed Religion did seeme as it were forsaken and almost exstinguished a cerraine King powerfull in strength rich in wealth and terrible for his Ships and navall force which was at enmitie and hatred with the King of France dispatched a solemne Embassie and message unto Henry King of Navarre other Protestant Lords and commanded his Embassadours to do their best to set the Protestants against the Pastists and to arme Henry the Prince of Navarre which then lived at Bearne under the Dominion of the most Christian King against his Soveraigne the French King which thing the Embassadours indeavoured to doe withall there art and skill but all in vaine for Henry being a good Subject as it were another David to become a most excellent King would not prevent the day of his Lord yet the Embassadors offered him many ample faire and magnificent conditions among the rest abundance of Money the suume of three hundred thousand anreorum scutatorum French crownes which were ready to be told for the preparation of the warre and for the continuation of the same there should be payd every Moneth so much as was necessary but Henry being a faithfull Christian a good Prince a widower and though he was displaced from the publike government of the common-wealth and for his sake for the dislike the King bare towards him the King had banished many Protestants from his Country and had killed many faithfull Pastors yet would not he for all this lift up his hand against the Lords annointed but refused their Gold rejected their conditions and dismissed their Embassadors as witnesses of his faith to God his fedility and allegiance to his King and peaceable mind towards his Country The summe then of all which hath beene said is this That so be the licentious will of a King be not terminated by Gods Law and the Law of that Republike over which God hath set him but that he will needs swerue from both rules that then his Subjects presume not to oppose his unjust commands by an unlawfull Sedition or Rebellion which is most odious in the sight of God and Men but rather by slight or passive obedience according to Gods Word and his peoples example by both which we suppose the point hath beene clearely proved which if we do then may we stand up with cleane hands and unspotted consciences having proved our selves in all our actions true Christians towardes God and dutifull Subjects towards our King having remitted the judgement and punishment of all his wrongs to us unto him to whom onely of right it appertaineth A Prayer O Almighty and Everlasting God who hast taught us by thy Word that the hearts of Kings are in thy rule and governance and that thou dost dispose and turne them as it seemeth best to thy godly wisedome therefore wee humbly beseech thee so to dispose and governe the heart of CHARLES thy Servant our King and Governour that he knowing whose Minister he is may in all his thoughts words and workes ever seeke thy honour and glory and study to preserve thy people committed to his charge in wealth peace and godlines and grant that wee his Subjects duely considering whose Authority he hath may faithfully serve honour and humbly obey him in thee and for thee aceording to thy blessed Word and Ordinance through IESVS CHRIST our Lord Amen FINIS
OBEDIENCE ACTIVE and PASSIVE DUE TO THE SVPREAM POVVER By the word of God Reason and the Consent of divers moderne and Orthodox Divines Written not out of Faction but Conscience and with desire to informe the Ignorant and undeceive the Seduced By W. J. a Welwiller to Peace and Truth TIT. 3.1 Put them in mind to bee subject to principalities and powers and that they bee obedient c. ROM 13.1 Let every Soule bee subject to the Higher powers Principi summum rerum judicium dii dederunt Subditis obsequii Gloria relicta est Tacitus lib. 6. Histor Scutum potius quà m gladium subditis in Tyrannose esse sumendum quos modestia patientia subditorum mitigat contumacia verò exasperat Titus Livius lib. 3. OXFORD Printed by Leonard Litchfeild Printer to the Vniversity Anno 1643. To the Reader IT is a time wherein many are become rather wilfully then really ignorant and more conceitedly then truly desirous of Peace with Truth to rectifie if not satisfie whom this little treatise is communicated unto publike view wherein they shall find toward accomplishing their desire Truth from Heaven tending toward peace on Earth Truth being the matter therof Peace the end whereto it conduceth And I supposed there could bee no better meane under God toward the compassing and procuring that Peace then by rightly informing each Subject of his duty from the word of God which is Truth and therefore I dare bebold to say that if the Truth herein sincerely and cleerely delivered be but lovingly embraced and henceforth constantly practised by us all wee shall prove both better servants to God our Father and more loyall subjects to the King our Soveraigne and so not onely againe acquire that great blessing of internall externall and eternall Peace to our selves with confluence of all concommitant felicity but withall suddenly procure from God and the King that happy and all desired Vnion of his most sacred Majesty with his Parliament and People whereby all our lawfull desires may bee fully effected which is the constant fervent and dayly prayer of the Authour Farewell The SVBIECTS duty to there lawfull KING Consisting in ACTIVE and PASSIVE Obedience THat the King is the Head of the people is evident by 1 Sam. 15.17 where the Prophet Samuel saith thus unto King Saul from the Lord When thou was little in thine owne sight wast thou not made the Head of the Tribes of Israel and the Lord annointed thee to be King over Israel And by the 1 Kings 14.7 where Ahijah the Prophet bids King Jeroboams wife Goe tell Ieroboam Thus saith the Lord God of Israel I exalted thee from among the people and made thee Prince over my people Israel And 1 Kings 16.2 where Jehu the Prophet saith to King Baasha from the Lord I exalted thee from the dust and made thee Prince over my people Israel Which occasioned Optatus to say Super Imperatorem non est nisi qui fecit Imperatorem from which our Law too dissents not for in the yeare booke of 1. Henr. 7.10 and Finch fol. 81. it is said That the King is the head of the Common-wealth immediate under God and therewith agreeth the more ancient Law which tels us Quod omnes sub eo ipse autem sub nullo nisi tantum sub Deo Bracton lib. 1. cap. 8. And therefore is it that S. Peter 1 Epist 2.13 Exhorts all men to submit themselves unto the King as to the Supreame who is placed in that degree of eminency over the people Not by himselfe for Kings themselves acknowledge in their styles that they are such Dei gratia and therefore may not unfitly say with the Psalmist Psal 100.3 He it is that made us and not wee our selves Neither by the people for the Iewes confesse Nehem. 9.37 That Kings are set over them by God and therefore we often read in Scripture That the King is called Gods Annoynted and the Lords Annoynted but never the people 's Annoynted And then if neither by himselfe nor by the people then surely by God alone and truly God so asserteth Prov. 8.15 They raigne not by themselves they raigne not by the people But saith he By mee Kings raigne that is by my ordination and appointment being first setled since upheld and sometimes miraculously preserved in their raignes by mee and by my will as the cause For as the Prophets Ieremiah and Daniel tell us The most high beareth rule over the Kingdomes of men and giveth them to whomsoever hee will Ier. 27.5.6 and Dan. 4.17 He having the sole property of them and therefore Daniel speaking to Nebuchadnezzar Dan. 2.37 saith The God of Heaven hath given thee a Kingdome c. And so Cyrus acknowledgeth Ezra 1.2 saying The Lord God of Heaven hath given mee all the Kingdomes of the Earth Wee read Deut. 17.14.15 That if the people would have a King like other Nations Then they should in any wise set him King over them whom the Lord their God should choose And 1 Sam. 9.17 we read that God chose Saul to raigne over his people and 1 Sam. 10.1 and 1 Sam. 15.1 The Lord sent Samuel to annoynt Saul to be King over his people Israel And in the 1 Sam. 16.1 God saith to Samuel I will send thee to Jesse the Bethleemite for I have provided mee a King among his Sonnes to wit David and at the 13. Verse Samuel annoynted him And 2 Sam. 12.7 God saith to David I annoynted thee King over Israel And David himselfe after he was King 1 Chron. 28.4 did acknowledge that hee did not set up himselfe to be King neither was chose by the people but saith hee The Lord chose mee that I should be King over Israel And hereto agreeable was the Divinity of the Primitive Church concerning Kings which had least cause to favour them in regard they were its persecuters and yet Ireneus saith of them Cujus jussu nascuntur homines ejus jussu constituuntur Principes Thus wee see that Kings are provided for the people and appointed by God annoynted by his Prophets and lastly onely approved of by the people and truly such people as are his doubtlesse will approve both his choyce and institution as wee read the Iewes did 1. Sam. 10 24. who when they saw Saul whom God had appointed chose and annoynted for their King they all showted and said God save the King Now as the institution and office so also the power of a King is derived from God for as was before said by Daniel to Nebuchadnezzar Dan. 2.37 The God of Heaven hath given thee a Kingdome so likewise doth hee adde thereto power strength and glory whereby it appeareth Kings have power from God which our Saviour likewise acknowledgeth Iohn 19.11 where speaking to Pilate he saith Thou couldest have no power except it were given thee from above and therefore saith Tertullian Inde illis potestas est unde Spiritus and that wee know is from God not from the people whereby it
appeares that what Saint Paul saith Rom. 13.1 is very true That there is no power but of God and the powers that bee are ordained of God And therefore in that very place hee willeth and enjoyneth That every Soule be subject to the higher powers And writing unto Titus hee willeth him Tit. 3.1 To put the people in mind that they be subject to principalities and powers and that they be obedient in which places by subjection hee includes a necessity of not resisting For such who shall either dis-respect the person or disobey the just power of the King resist the Ordinance of God and shall receive to themselves condemnation as our Old but damnation as our New translation renders Rom. 13.2 Philo the Iew in his booke de vita Moysis thus speakes of the office of Kings Regis officium est jubere quae oportet fiâ—ri votare à quibus abstinere decet caeterum jussio faciendorum interdictio cavendorum propriè ad legem pertinet atque ita consequitur quod Rex animata lex sit lex vero sit Rex justissimus And our most gratious Soveraigne not onely performes that good office but withall admits of that rule and for his peoples satisfaction hath further protested before almighty God not to governe them by any Arbitrary power of his owne but to admit and propose the knowne lawes of this Realme for his guide and the exact rule of his government unto which I suppose every good Christian will adhibite faith and unto whom I hope every loyall subject will yeild due obedience and therefore how great a cause have wee to prayse God whose gratiousnesse is pleased to set such over us as do set him in all their wayes before them and how great cause have wee in all respects to honour him who ruling us in goodnesse doth also rule himselfe by goodnesse Long may hee live among us ever may he raigne by himselfe and royall posterity over us in glory and renoune Submit your selves to every ordinance of man for the Lords sake whether it be to the King as Supreame c. saith Saint Peter 1 Epist 2.13 Not that Kings are ordained by men or that men invented that government for the powers that bee are ordained of God Rom. 13.1 and that Kings are is plainely manifested before as also by 1 Sam. 15.11 where God complaineth saying It repenteth mee not that the people but that I have set up Saul to be King But he cals Kingly Government an ordinance of man as Calvin Beza Marlorate Aretius Piscator Bucanus Gerardus and Weemse have observed upon that text because the power that is conferr'd by God upon men is proper to men exercised by men and towards men it is called an humane ordinance subjective because men are the subject of it and objective because it handles humane affaires and lastly in respect of the end being instituted for the good of man and the conservation of humane society So it appeareth by what hath beene said That Kings and Supreame Magistrates are not politique institutions of men nor at first ordained by men nor the power they are invested with committed to them from men but from God And therefore let every soule bee subject to them and as omnis anima so ex omni animo which shewes the manner not with the body onely but the mind also not in shew alone but indeed and in truth withall and that to all just commands yea and to their unjust demands if not contradictory to the will or word of God by our Saviours example Matth. 17.27 who payed Tribute to the Polegatherers for quietnesse sake rather then offend or resist although nothing was due but if their commands and demands bee contrary to Gods then Deo potius quà m hominibus better obey God then man by the example of Saint Peter and Saint Iohn Acts 4.19 Yet so bee they bee not dissonant or discrepant from Gods then Scripture wils us to yeild obedience thereto not onely as Saint Peter exhorts 1 Pet. 2.13 for the Lords sake that so hee may bee honoured who hath ordained Kings and powers and would that we should bee obedient to them as Aretius Piscator and Lucas Osiander observe in their Comments upon that text but withall as Saint Paul enjoynes us for conscience sake also Rom. 13.5 That so wee may retaine a good conscience which wee must keepe voyd of offence both towards God and towards Men. Acts 24.16 That it may witnesse for us that wee have not resisted Authority for no man with a good conscience can resist him to whose power God hath made him subject as the same Piscator and Osiander together with Calvin and Bucanus have noted upon that text of Saint Paul Rom. 3.5 And therefore because wee must bee subject both for the Lords sake and for Conscience sake too it will not bee amisse to consider what a subjects duty to his Soveraigne is and in what particulars it consists And first wee must honour him Give honour to whom honour is due saith Saint Paul Rom. 13.7 and honour the King saith Saint Peter 1 Pet. 2.17 and that must be by a reverend esteeme of him and an acknowledgement of him for our Superiour by giving him due respect in our behaviour and Titles of reverence in our words as David did to Saul 1 Sam. 24.8 he stooped with his face toward the earth and bowed himselfe and said My Lord the King And as Arauna did to David 2 Sam. 24.20.21 and Nathan to David 1 Kings 23.24 and Bathsheba to David at the 31. verse of that Chapter Who bowed her face to the earth and did reverence to the King and said Let my Lord King David live for ever Secondly We must pray and give thanks to God for him as S. Paul exhorts 1 Tim. 2.1.2 I exhort therefore that first of all Prayers Supplications and Thankesgiving be made for all men for Kings c. and that as the Psalmist Psal 80.17 Let thy hand be upon the man of thy right hand upon the sonne of man whom thou madest strong for thy selfe that is O Lord let thy hand of Providence Power and Mercy be upon the man of thy right hand and thine annoynted the King ever redily and mightily to defend preserve and protect him and upon him whom though thou reckonest among the Gods of the Earth Psal 82.1 and 6. yet indeed is but the son of man whom thou hast made strong by Majestie and power for thy selfe to governe thy people as thy Vicegerant or as our owne Liturgie teacheth us That God would be pleased to be his defender and keeper and give him the victory over all his enemies that God would so dispose governe and rule the heart of our Gracious King and Governour that he might evermore have affiance in him and in all his thoughts words and works ever seeke Gods honour and glory and study to preserve the people committed to his charge in wealth peace and godlinesse and finally
that after this life he may attaine everlasting joy and felicity Thirdly We must feare him as S. Paul wills us Rom. 13.7 Give Feare to whom feare is due and as Salomon Councells us Pro. 24.21 saying My Sonne feare thou the Lord and the King and that with a feare of love least any hurt come to him and a feare of awe least we offend and disobey him Salomon joynes them together because he that is a true servant of God and feareth him will be a true subject to the King and feare him also For it is but one and the same Religious feare which first honoureth God and then the King And as Time Deum makes a good Christian so Time Regem a good Subject and the better Christian the better Subject And to speake Truth it is God that causeth this Feare in Subjects towards their King for as S. Anselme speaketh very rightly Nunquam potest fieri nisi operatione Dei ut tot homines vni servirent quem considerant vnius esse cum ipsis fragilitatis naturae Sed quia Deus inspirat Subditis timorem obediendi voluntatem contingit ita Fourthly we must not murmur against him For Exod. 16.8 and Num. 16.11 They that murmur against their Governours are said to murmur against the Lord because they murmur against his ordinance and against his Ministers for they judge not for men but for the Lord 2 Chron. 19.6 and Pro 8.15 by me Princes decree Iustice saith God and therefore what Christ saith in another case Luk. 10.16 may not unfitly be applied to them He that despiseth you despiseth me for as the Apostles were the Messengers of Christ so Kings are the Lieutenants of God Fiftly We must not touch him with a virulent Tongue like them in Ieremy Ier. 18.18 who said Come let us smite him with the Tongue that is We must not speake evill of him no though we receive wrong from him by S. Paule's example Acts 23.5 towards Ananias for so soone as he knew him to be the high Priest he corrects himselfe with a Scriptum est out of Exod. 22.28 Thou shalt not speake evill of the Ruler of my people Sixtly We must not accuse him for where the word of a King is there is power and who may say to him what dost thou saith Salomon Eccles 8.4 and Elihu in Iob Is it fit to say to a King Thou art wicked Or to Princes yee are ungodly Iob. 34.18 And therefore we should be so farre from judging amisse of his actions That we should rather excuse what is done amisse by him then accuse him for it and withall to suppose him so free in himselfe from doing any Act of Injustice that we should be ready to answer him as did both that wise woman of Tekoah 2 Sam 14 17 and also Mephibosheth 2 Sam. 19.27 My Lord the King is as an Angell of God to discerne both good and bad doe therefore what is good in thine eyes Wherefore though his actions may seem blame-worthy yet we must not suppose them such and much lesse accuse him for them and so Plantus though an Heathen could tell us That Indigna digna habenda sunt Rex quae facit Seventhly We must not curse him for God hath prohibited it Exod. 22.28 Thou shalt not curse the Ruler of my people and Salomon gives us this lesson by way of causion Eccles 10.20 Curse not the King no not in thy thought for a bird of the ayre shall cary the voyce and that which hath winges shall tell the matter to teach us That though Kinge and Governors have infirmities and vices which being men they are equally subject too with others and so perchance may often do evill yet we ought not to revile them or curse them therefore Yea though thou mayst know the King to doe evill and the land to suffer evill by his doing yea though thou mayst know it by thine owne suffering of evil from him yet let not so much as thine hearts thought curse him as Doctor Iermyne in his Comments on that booke of Ecclesiastes hath observed upon that text from S. Cyprian Eighthly We must not touch him violently nor lift up our hands against him God hath inhibited it 1 Chro 16.22 and Psal 10â— 15 Saying Touch not mine annoynted to wit so as to doe him harme or kill him for as David saith to Abishai 1 Sam. 26.9 who can stretch forth his hands against the Lords annoynted and be guiltlesse and therfore forbeare to destroy him And we know how Davids heart smote him when as he onely did but cut off the skirt from King Sauls garment 1 Sam. 24.5 though he kild him not For on whom Gods hand hath beene to annoynt them he cannot endure any others hand should be to violate them For there is such neere alliance as it were betweene God and them Christ and them and the Holy Ghost and them as that they are not to be harmed the least way if either God or Christ or the Holy Ghost can keepe us from it For Kings participat with the name of God Psal 82.6 I have said yee are Gods and with the name of Christ for they are called Christi Domini The Lords Annoynted frequently in Scripture and if they be annoynted it is with the Holy Ghost and power from above Acts 10. â—â— as that learned and reverend Bishop Andrewes in his Second Sermon of the conspiracy of the Gowries So in that they be annoynted with oyle not tooke from the Marchants warehouse or the Apothecaryes shop but from the Sanctuary it shewes us That Sacred is the office whereunto they are designed Sacred the power wherwith they are endued Sacred the persons wherto it is applied therfore at no hand to be touched either virulently with the Tongue or violently with the hand Ninthly We should not desert him in his troubles and necessity but adhere to him and endure the extremity of Fortune with him and even then answer him as Davids Servants said to him when David was to flee with them from Absolom 1 Sam. 15 15. Behold thy servants are ready to doe whatsoever my Lord the King shall appoint and likewise with Ittai the Gittite to say and doe as he did then to King David at verse the 21. As the Lord liveth and as my Lord the King liveth Surely in what place my Lord the King shall be whether in life or death even there also will thy Servant be Tenthly In time of warre if he goe forth to battaile and there expose himselfe to danger for the animation and incouragement of his Hoast then because he is worth ten thousand of us as the people said of King David 2 Sam. 18.3 We must therefore be sure that we be ready to rescue him and to venture our life for his deliverance as wee read Abishai one of Davids Generalls valiant men did to succour David from the hands of Isbbi-benob the Philistim Gyant 2 Sam. 21 17. And then withall out of a feare
from God under him and by him Or else he is Gods Iron Rod and Scourge and so the Mirrour of his Iustice as he saith of the Kings of Assiria Esay 10.5 by whom God doth afflict and chastise his people many times permitting him to impose taxes and hard lawes upon them yea and sometimes the sword it selfe too when their sins arive at that height as to provoke Gods patience and call for just and deserved vengeance For God sends wicked Princes for the punishment of sinners so Dan. 8.23 When tho Transgressors are come to the full a King of a fierce Countenance shall stand up and he permits Hypocrites to raigne Job 34.30 which both the vulgar and Osiander read Qui fecit regnare hypocritam hominem propter peccata populi So that we see if Kings be good then as S. Paul saith Rom. 13.4 They are the Ministers of God for our good but if evill we must with the Iewes Nehem. 9.37 acknowledge that they are set over us for our sinnes and yet both good and evill by and from God And truely however some men dare adventure to call their lawfull though evill Kings Tyants that so they might thereby shake of their due obedience to them yet both Gods Word and his owne peoples example teach us otherwise viz. to acknowledge that even such Kings though Heathens are his Annointed as he saith of Cyrus Esay 45.1 and so we read 1 Kings 19 15. That the Lord sent Elijah the Prophet to annoint Hazael to be King over Syria Yea though wicked persons yet are his Servants as he saith of Nebuchadnezzar Ier. 25.9 and 27.6 and therefore to be obeyed for saith God at the 8 verse of that last Chapter That that Nation that will not put their necke under the yoke of Nebuchadnezzar the King of Babilon I will punish saith the Lord with the Sword and with the Famine and with the Pestilence thereby teaching us not to resist or rebell against evill Kings because they are by him advanced to that Royall Majestie and made his scourges to punish us for our sinnes And as Gods word so his owne peoples example teacheth us obedience to wicked Kings For the Israelites while they were in Egypt were we know aswell the Subjects of Pharaoh as the Egyptians and yet notwithstanding the many cruelties and oppressions inflicted on them by Pharaoh King of Egypt and the Egyptians who as we reade Exod. 1.14 made the Israelites lives bitter with hard bondage in Mortar and in Bricke and in all manner of service in the field all their service wherein they made them serve was with rigour Yet for all this we doe not read that ever they resisted or opposed him but patiently endured those afflictions untill God saw their miseries and how they sighed by reason of the bondage and they cried and their cry came up unto him Ex 2.23 and 3.7 and then he sent his Servant Moses to deliver them as we read Exod. 3.10 and who when he was sent had not that we read of any power committed to him to incite the people to take up armes against Pharaoh their King thereby to free themselves from their bondage but was only to intreat Pharaoh to let them goe Exod. 3.18 and to shew him Gods wonders his plagues and judgements if so be he refused And after when as God was pleased fully to avenge himselfe on Pharaoh for so oppressing his people He chose rather miraculously to defeate and overthrow Pharaoh and his Host in the Red-Sea Exod. 14.27.28 and so wholly to deliver his people both from their afflictions and the hands of their enemies Then he would permit them any liberty to assume armes whereby to avenge themselves for their injuries on their lawfull though tyranous and cruell King And againe we have their example when they were lead Captives into Babylon Nehem. cap. 9. Where after confession of Gods great goodnesse and mercy towards them of old and of their own wickednesse and the justnesse of Gods punishment speaking of the Babilonish Kings to whom they were subjected they likewise confesse and acknowledge that they were set over them by God for their Sinnes and that they had Dominion over their bodies at verse the 37. And therefore the Prophet Ieremiah chapter 29. exhorts them from God not to rebell against those Kings to whom God rendered them subject that so they might regaine their liberty but at the 7. verse to pray for the peace of Babylon to the Lord for in the peace thereof they should have peace and at the 10. verse to waite Gods leisure for their deliverance from that Captivily and bondage for saith he Thus saith the Lord After seventy yeares be accomplished at Babylon I will visit you and performe my good words towards you in causing you to returne And after when God did fullfill his word to them and delivered them we know that it was not by stirring up their Spirits to Sedition Resistance or Rebellion but as Ezra the Scribe hath recorded it Ezra 1.1.3 by stirring up the Spirit of King Cyrus freely to dismisse them and manumit them by his regall proclamacon by both which examples of the people of God recorded in the Word of God we are plainely taught Passive obedience to the Supreame Power under afflictions and to leave the redresse and revenge to God alone to whom it properly appertaineth And tauely by the harmonious consent of many notorious and approved good Authors of the Protestant profession of Religion that I have consulted to wit Calvin Zanchy Polanus Piscator Martinius Wollebius Aretius Bucer Bullinger Pomeranus Marlorate Bucanus Szegedine Wendelinus Sharpius Crotius Alstedius Althusius Hugo Grotius and the famous Authors of the Synopsis Purioris Theologiae viz. Polyander Rivet Wallens and Thysius most of them publicke professors of Divinity and our owne learned Bishop Andrewes and Doctor Boys Master Perkins and Master Downeham all Orthodox men and good writers besides Osiander Vogelius Dietericus Gerardus Brochmandus Gravius Casmannus and Schroderus Lutherans and the two famous Frenchmen Peter Charon and Peter de la Primanday who grounding their judgements upon Scripture doe all conclude That we ought to obey Princes though wicked men in all things that contradict not the revealed will or Word of God but if so be they command things unlawfull and which are against that Rule of Gods will and Word then as we must not obey them by doing so neither resist them by rebelling but either patiently suffer their wills to be done on us though not by us or otherwise fly from them as David did from Saul 1 Sam. 19.12 18. and as our Saviour Christ did from Herod Mat. 2.13 and as he adviseth his Desciples to doe Mat. 10.23 When they persecute you in one City fly into another And thus we see That though Kings be not godly but wicked persons yet honour and obedience is to be done unto them because it is God that hath set them up over us though in his wrath
against us as he saith Hosea 13.11 and therefore though their sinnes may make us disaffect their persons yet must we yeeld obedience to the power they are invested with because it is of God For as the learned Hugo Grotius well observes li. 1. de jure belli paris ca 2. Set. 7. Sicut olim pia crant Sacrificia secundum legem quamvis ab impijs Sacerdotibus celebrata Sic pia res est Imperium quamvis ab Impio teneatur And so Althusius from Aretius vitia Personae non tollunt Officium illius For we ought not to obey a Superiour because he is worthy and worthily commandeth but because he is a Superiour saith Peter Charon ca. 16. of his 3 booke of Wisedome Wherfore Men cannot safely resist that Authotity nor despise that power of Kings without they will as acquire the name so justly incurre the punishmen of Rebells whom to oppose and resist as it is commendable so to subdue and destroy is warrantable by Scripture for Rebellion is as the sinne of Witch-craft as Samuel saith to Saul from God 1 Sam. 15.23 And Thou shalt not suffer a Witch to live saith God him selfe Exod. 22 18. Now the Scripture records and shewes us many Iudgements of God upon Rebells Revolters Seditious and Traiterous persons and the fearefull ends they came to That so we avoyding the sinnes might thereby also evade the punishment for what a fearefull end is it to have the Earth open her mouth and swallow us up quicke as it did Corah Dathan and Abiram Num. 16.32 and to be consumed by fire from the Lord as the Two hundred and fifty Princes of Jsrael were at the 35. verse of that Chapter to hang by the haire of our head betweene the Heaven and the Earth as unworthy of either and whilest yet alive to have our heart opened as Absol m 2 Sam. 18.9.14 to be slaine and drawen and dragged from the place as Ioab was 1 Kings 2.34 to be hanged as Bigthan and Teresh the Chamberlaines of King Ahasuerus were Esther 2.23 to have ones head chopped off as Sheba's was 2 Sam. 20 22. and both it and ones quarters hanged up as Baanah's and Rechabs were 2 Sam 4.11 to have ones Lands and Livelihood seised upon and given to strangers ones Issue miserable for our sakes and to be Damnatae memoriae both ones name and memory as a curse to posterity as we read Psal 109.11.10.13 but were this all though this be much and fearefull too there might yet remaine some comfort but that such persons might be wholly comfortlesse eternall punishments remaine to be inflicted and succeed these temporall so saith S. Paul Rom. 13.2 They that resist shall receive to themselves Damnation And therefore that we may not come to such untimely ends we must be carefull to avoyd such particulars as making us pertake with the persons in the facts of Treason Rebellion and Sedition may make us share also in the Act of punishment with them Now Scripture shewes us many wayes whereby a man may pertake with others and so become guilty as by being a Champion or Leader for them as Ioab to Adonijah 1 Kings 1 7. by being a Spokesman or Orator for them as Ieroboam to his Crew 1 Kings 12.4 by blowing the Trumpet that is animating them and setting them on as Sheba 2 Sam. 20.1 by giving them shrewd advice to manage their matters and affaires as Achitophel to Absolom 2 Sam. 16.21 By praying for their successe that was all Abiathar the Priest could do 1 Kings 17. by bruiting infamous Speeches or libells of the King as Shemei did 2 Sam 16.7 by harbouring or receiving them as the City Abel did Sheba and should have beene sacked for it had not the wisedome of the wise woman prevented it 2 Sam. 20.14.16 by furnishing them with money or supplies otherwise as the men of Sichem to Abimelech Iudges 9.4 by being if not partie yet privie to it and not opposing as David had beene to Sauls death if he had not hindred Abishal 1 Sam. 26.9 or by being at the least privie and not disclosing it which had beene Mordecai's case if he had concealed the Eunuches Treason Esther 2.22 And lastly which is as bad as any of the rest by speaking or writing in praise or defence either of the deed or the doers which is their case Numb 16.41 calling Corah and his Company The people of the Lord for sure if the Consenter be in the Commender much more And as Gods Law so likewise the Statute and Common Law of this Realme mongst many other have declared one grand way wherby a man may not only become actually guilty but also partake with the guilty in the Act. And that is thus exprest by the Statute of 25. Ed. 3. ca. 2. If a man doe leavy warre against our Lord the King in his Realme or be adherent to the Kings Enemies in his Realme giving to them ayd and comfort in the Realme or elsewhere and thereof be probably attainted of open deed by people of their condition he is guilty of Treason And our Bookes expound this branch of that Statute thus He doth leavye warre against the King who doth encounter in fight such as be assisting to the King in his warres And he is adherent and giveth comfort to the Kings Enemies who in open field giveth battaile to the Kinge friends for taking the Kings part So Poulton de pace Regis Regni Tit. Treasons 4. Daltons Iustice of peace fo 224. and the yeere booke of 45. Ed. 3.25 and this was the Law to before that Statute And so Brooke Tit. Treasons 7. and Stamford fo 1. b. and Poulton and Dalton in the places cited doe report for Law from the yeere booke 21. Ed 3. fo 23.24 That If a man accompanied with a convenient number of persons doe ride towards the King to help him in his warrs and another doth encounter him and kill him this is high Treason also it was adjudged Treason as they report from the booke of Assises 22. Ed. 3. Pl. 49. before the cited Statute to kill the Kings Messenger who was sent to execute his Commandment Whereby we see it is Treason not only to oppose the King but also to oppose and kill such who either take his part or execute his Commands in time of warre And therefore as every one abominates the very Name of Traitor or Rebell so let every one likewise be carefull how he may avoyd those Crimes of Treason and Rebellion and that he partake not with the Authors or Fomenters thereof in any the kinds before specified Wherefore considering the Premisses If so be God should be pleased to give us a wicked Prince and to set an evill King over us which his Name be ever praised for it as yet we have not and he grant our sinnes never provoke him to doe it my advice then grounded upon Scripture in this case is That we well pondering that saying of King Salomon Pro. 21.1 The
Kings heart is in the hands of the Lord and he turneth it whithersoever he will though he never turne them to wickednesse That therefore if he be wickedly bent we pray unto Almighty God to dispose and turne his heart right so as it best seemeth to his godly wisedome for our good over whom he hath set him and then notwithstanding our prayers so be he still continueth wicked and evill Then neither to rebell against him or depose him but only patiently waite the Lords leisure till he remove him from us for as the Prophets Daniel and Hosea both tell us God sets up Kings and he taketh away Kings therefore we must not Dan. 2.21 and Hosea 13.11 And true Piety as it bindes the Subject to desire a good Sovera gne so likewise doth it to beare with a bad one which Tacitus though an Heathen could tell us saying Subjects must Bonos Principes voto expetere qualescunque tamen tollerare And thus briefly we have shewen from the Word of God That the duty of Subjects to their Lawfull King is to obey him as Gods Lieutenant on earth in all Commands except directly against God as the Commands of Gods Minister acknowledging him as a Iudge set over them by God and having power to judge them but to be judged onely by God to whom alone he must give account of his Actions and judgement and therefore to love him as their Father to pray for him as their protector for his continuance if he be good for his amendment if he be wicked following and obeying his Lawfull Commandes eschewing and flying his fury in his unlawfull without other resistance save only Prayers Teares according to the practise example of the Christians in the Primitive Church whose only Armes and resistance against their persecuting Emperours were Preces Lachrymae wherupon saith S. Ambrose excellently Coactus repugnare non novi Dolere potero poteroslere potero gemere adversus Arma Milites Gothos quoque Lachrymae meae Aâ—ma sunt aliter nec debeo nec possum resistere and Gregory Nazianzen gives the reason Quia solum hoc contra persequutorem erat remâ—dium whom the Subjects thought might sooner be stild and conquered by their Teares and words then by their Reproofes and Swordes But now perhaps some will object That this labour might have beene spared forasmuch say they as what hath beene here spoken concernes private men alone and not Magistrates But to such I answer with him who is the Glory of this Age and much admired for his incomparable and eximâ—ous knowledge both in divine and humane learning to wit Hugo Grotius That indeed There have beene found some learned men in this Age as Peter Maytyr Pareus the father Iunius Brutus Daneus and some others who have first perswaded themselves and then endeavoured to perswade others That all which hath beene alleadged obliges only private Men but not the Inferiour Magistrates in whom they suppose to reside a power to oppose and resist the Injuries of him who hath the Supreame power in a State yea and that they offend if so be they doe not which opinion is not to be admitted or allowed inasmuch that as it is but meerely an opinion so withall it makes against the good and is destructive to the very being of Peace and to the quietnesse of Government for if this be admitted to what a world of misery should a State continually be subjected For then any Act of a Kings which the Magistrates shall please to interpret Injurious to the State shall immediately become a just ground for the people to assume armes and rebell whereby not onely the publike peace shall be unsetled and the people be altogether deprived of its benefits but also a Kings Sacred Person which should be pretious in his Subjects eyes as being Gods annointed yea and the whole body of the State which would willingly ever preserve it selfe in safety and quiet shall be both very often exposed not only to distraction but even to destruction too even so often as seemeth good to the Magistrates many times for slight and tollerable matters yea and it were to be wished that not sometimes too for private revenge And therefore as Du Bartas saith very well Better it were to suffer some disorder in the Seate and some spotts in the Common-wealth then in pretending to reforme-utterly to overthrow the Republike But how ever though the Magistrate may both pretend and intend good by the taking up armes yet according to that Divine Axiom in Theology We must not doe evill that good may ensue Wherefore as the Opinion is nor to be received or allowed of for the Reasons premised and so that it is but an opinion and mens opinions may be erroneous so also is it to be rejected as being neither true nor having any devine example whereon truely to ground it Now that the Opinion is false and that Magistrates have no such power as is pretended but are also bound to obey and consequently not to resist as well as the Inferiour sort of Subjects will appeare by Reason and Scripture And therefore wee must consider and know That although Magistrates in respect of the Inferiour sort are publike persons in a state yet being opposed to the Supreame power they are but as private men and in this Respect the Reason of obedience is common both to Magistrate and people For S. Paul Rom. 13.1 when he bids That every Soule be Subject to the higher powers By every Soule that is by Synecdoche every Man he doth aswell meane and include Magistrates as inferiour Subjects For as Magistrates were but private men till such time Kings conferd that honour and power upon them so that being withdrawne they are againe rendred but private men in the State Now that Magistrates also are the Kings Subjects no man will deny And that their power is conferd on them from and by the Supreame themselves cannot deny but that the Supreame hath transferred and committed to them full and lawfull power to oppose and resist him when and as often as he doth amisse in their Iudgements all Men may truly deny and no man I am sure can lawfully prove For all that faculty and power of governing which is placed in the Magistrate is so subjected to the Supreame power that whatsoever is done by them contrary to the will and command of him that rules in cheife is esteemed and adjudged but as the Act of a private man Celebrions therfore is that saying of S. Augustine and alleadged to this purpose by the said Hugo Grotius li. 1. de Iure belli pacis ca. 4. Sect. 6. Ipsos humanarum rerum gradus adverte Si aliquidjusserit Curator faciendum non tamen si contrà Proconsul jubeat aut si Consul aliquid Iubeat aliud Imperator non vtique contemnis potestatem sed eligis Maiâ—ri servire nec hinc debet minor irasci si major raelatus est Which also is proved by divine authority for
S. Peter when he saith 1 Epist 2.13.14 Submit your selves for the Lords sake whether it be to the King as Supreams or unto Governours as unto them that are sent by him c. wherein we see he mentious both Kings and Magistrates yet would that we should be Subject and yeeld obedience as the words insinuate one way to the King and another way to the Magistrate to the King as Supreame in all things and that without any exception save alone in such things as he Commandes contrary to Gods Will and Word but to the Magistrates as sent by him that is in respect they derive their power which they have received and possesse from the King and so represent his Person that sends them which also our Saviour intimates Iob 19.11 Where speaking to Pilate who was the Magistrate and Deputed to the Government of Iudea by Caesar he saith to him Thou couldest have no power at all against mee viz. to Iudge mee except it were given thee from above that is as from God so likewise from the power above thee to wit Caesar And therefore onely is it That by the afore cited Statute of 25. Edw. 3. ca. 2. It is declared to be High Treason to kill the Chancellor Treasurer or Justice of either Bench Iustice in Eire or of Assises who are the grand subordinate Magistrates of the Realme or any other Iustices assigned to heare and determine sitting on the Berch or place of Iudgement and doing their office Because they then represent the Kings Person Wherefore if the King be the Head of the people according to the Prophet Samuel and the Higher power according to the Apostle S. Paul and the Supreame according to the Apostle S. Peter then doubtlesse there is no power equall with his and much lesse any power above his within his Realme and Dominion and so Antiquity confessed for S. Chrisostom tells us that Rex non habet parem super terram and Bracton that Rex non habet parem in Regno suo and he addes the reason quia sic amitterat praeceptum cum par in parem non habet Imperium Which is also graunted and acknowledged by the 37. Article of the Confession of Faith made by the Church of England in these words The Kings Majesty hath the Cheife power in this Realme of England and other his Dominions unto whom the Chiefe Government of all Estates of this Realme whether they be Ecclesiasticall or Civill in all causes doth appertaine And the Oracle of the Common Law Sir Edward Cooke doth informe us according to Law li. 5. Caudryes case fo 40. b. That it appeareth aswell by the Ancient Common-lawes of this Realme by the Resolutions Judgements of the Iudges and Sages of the Lawes of England in all Succession of Ages as by authority of many acts of Parliament Ancient and of latter times That the Kingdome of England is an absolute Monarchy and that the King is the only Supreame Governour aswell over Ecclesiasticall persons and in Ecclesiasticall causes as Temporall within this Realme And truely the Oath of Supremacy which ordained by Act of Parliament And which by force of the Statute of 1. Eliz. ca. 1. Every Magistrate within this Realme of England is to take makes it also plainly appeare for hee that takes it doth declare in his Conscience That the Kings Highnesse is the onely Supreame Governour of this Realme and of all other his Highnesse Dominions and Countries as well in all Spirituall and Ecclesiasticall things or causes as Temporall And therefore surely if Magistrates acknowledge a power above themselves as they who have tooke that Oath cannot deny but they have then doubtlesse They are not to Governe him but rather to Governe for him according to that power he hath committed to them and then consequently be both bound to obey and forbid to resist that Supreame and Higher power aswell as other private Subjects be wherefore whatever hath beene said in respect of their duty doth aswell concerne Magistrates And further as there is no cleare Text that declares it lawfull to resist the Higher power in any case so neither is there any Divine and apposite example in Scripture that I could ever meete with yet no not alleadged by the adverse partie in maintanance of their opinion whereon truely to ground such an opinion and proove such a Lawfull power to oppose the Supreame and to reside in the Inferiour Magistracy or Optimacy of a Realme but on the Contrary much may be said and deduced from thence to disproove and evince that position In contradiction whereof S. Chrisostome hath afoorded us a good observation Homil. 2. in Epist 2. ad Timoth. Insurrexerunt adversus Aaron post vituli formatam effigiem Core Dathan Abiron quid ergo nonnâ— illi periere c. Saith hee It was after That Aaron had sinned foolishly and hainously in making the Calfe that Core Dathan and Abiron rebelled against him but what then did they not perish Yes they did and that was to shew that although the Governour might be wicked yet it was not for them who were under him to take upon them to correct him or rebell against him no though they were the Optimates and Peeres of a Realme for wee know the Two hundred and fifty Princes of Israel that joyned in the Conspiracy and Rebellion against Moses and Aaron perished aswell yea and as strangely too as Corah and his Company And besides among the Iewes where though there were so many Kings who were no lesse contemners of the Divine then of humane Lawes doe wee read that ever the Inferiour Magistrates amongst whom there were no doubt many godly and valiant men did at any time assume power to oppose their Kings but only when they received a speciall command from God who alone hath power above Kings and to correct them Nor ever read wee that the Statues and Idolls of the false Gods which were publikely set up by the Kings of Iudah and Israel were dejected or demolished but by the command of the good Kings which God gave them when they came to rule over the people And so wee see That Idolatry continued in the Kingdome of Israel and no reformation from the time of Ieroboam the Sonne of Nebat and first King of Israel who made Israel to sinne and set up the two Golden Calves and the Altar at Bethel 1 Kings 12.28.33 untill the time of good Iosiah King of Judah who demolished them as we read 2 Kings 23.15 and 2 Chron. 34.7 according to the Word of the Lord spoken by the man of God which Prophesied against the Altar at Bethel 1 King 13.2 after they had continued above the space of 300. yeares during which time doubtlesse there were many Religious men and Magistrates in Israel and yet notwithstanding we read not of any that opposed the King though an Idolater nor yet that tooke upon them to remove the Idolls from amongst them till such time it pleased God to send
King Iosiah to doe it according as he had foretold by the Prophet but it is to be presumed that during that space every good man only looked to himselfe that he polluted not his own soule by such spirituall whoredome and withall resolved and endeavoured with Josua Iosua 24.15 That He and his houshould might serve the Lord If then Idolatry and defection from God tyranny over the people and persecution of the Saints for their profession hindred not the Spirit of God to Command the people to yeild due and hearty obedience to their cruell Kings as we have shewen before from Ieremiah and S. Paul towards Nebuchadnezar and Nero what shamelesse presumption then is it to any Christian people now adayes to claime such an unlawfull liberty and power to resist oppose or depose their lawfull Kings which God refused to grant to his own peculiar and chosen people the Iewes For in the first Booke of Samuel in the 8. Chapter where Samuel makes the discription of a King and shewes the people the manner of their King that should Raigne over them not that all things there mentioned by Samuel from the Lord were by him granted as lawful for a King to do but Samuel relates the maner therby to prepare their hearts before hand to the due obedience of that King which God was to give unto them so he there openeth to them what might be the intollerable quallities that might happen either in him or some other of their Kings through their inordinate appetites thereby preparing them to patience and not to resist Gods Ordinance if so be the licentiousnesse of their Kings will should extend so far as to do such things as hee there mentioneth as if he would have said Since God hath granted your importunate suite in giving you a King as yee have formerly committed an error in shaking of Gods yoke and over-hasty seeking of a King so now beware yee fall not into the next also in casting off rashly that yoke which God at your earnest suite hath layd upon you how hard so ever it seemes to be for as you could not have obtained a King without the permission and ordinance of God so in no wise can yee shake him off without the same warrant since hee that hath the only power to make him hath also alone the power to unmake him and therefore bee yee obedient and patiently beare with those straights that I shall fore-shew you as with the finger and hand of God which lyeth not in your power to take off For saith he verse 11. This will be the manner of your King that shall raigne over you Hee will take your sonnes appoint them for himselfe for his Charriots and to be his horsemen and some shall runne before his Charriots c. That is briefly Hee will exercise very much cruelty oppression and Tyranny over you almost beyond humane patience to endure But yet for all this although hee should doo so Yet wee doe not at all read there That the People should then disobey him neither of any liberty granted to them or power granted to the Magistrates to oppose him for so doing or to restraine his power or to redresse those evills themselves but being destitute of all humane Remedies they were onely to cry unto the Lord to remedy them as wee reade at verse the 18. For indeed there is no Lawfull way of redresse but by our addresses to God by prayer to turne his heart and to the King by petition to reforme his actions and so our owne old Law teacheth us for Bracton li 1. cap. 8. speaking of the King saith thus Si ab eo petatur locus erit Supplicationi quod factum suum corrigat emendet quod quidem si non fecerit satis sufficit ei ad poenam quod Dominum expectet ulâ—orem Nemo quidem de factis suis praesumat disputare multo fortius contra factum suum ire And therefore it is very remarkeable that amongst the many Prophets that God sent to reprehend the Kings of Israel and Iudah for their Idolatry Cruelty and Oppression how wicked soever the Kings were yet never any of them called upon the people or perswaded the Elders of the people to resist or oppose them but whereas it seemed good to God to punish the wicked Kings of Iudah for their great sinnes whereof some were oppression of their subjects wee read that hee did it by the Assirians by the Egyptians by the Babylonians and not by the Iewes their Subjects to teach us That hee teacheth us not Rebellion and disobedience nor is the author thereof and withall That wee should not take upon us to remedy such things but to leave that to him to whom Vengeance belongeth Psal 94.1 For Vengeance is mine and I will repay saith the Lord Deut. 32.35 and againe by S. Paul Rom. 12.19 and Heb. 10.30 And if at any time Acts of violence were committed upon the Persons of wicked Kings so that they were killed yet we doe not ever read That God approved of the murder but Contrariwise that hee punished the doers thereof nor are such passages recorded in Sacred story in approbation of the fact but onely as a Testimony of Divine providence sometimes permitting it and so wee read that the servants of King Ioash 2 Chron. 24.25 conspired against him and slew him on his bed But such examples onely shew us what was done by others not what ought to be done by us but on the contrary the Prophet Samuel by his owne example shewes what the duty of Governours and Magistrates is towards their King though a wicked Man even to honour him before the people when as 1 Sam. 15.30 The Elders and the people looking on him hee yet yeelds his wonted reverence toward King Saul though a wicked person and having also but newly transgressed Gods holy Commandes Remarkeable also is that passage recorded by all the Evangelists and which we read of Mat. 26.50 51. Marc. 14.47 Luc. 22.50.51 and Ioh. 18.10.11 where when as Simon Peter drew forth his sword and cut of Malcus his eare who was the Servant of the high Priest our Lord and Master immediatly touched his eare and healed him againe and withall rebuked Peter bidding him put up his sword Now in that he healed the High Priest servants Eare againe it was to shew us as the Power of his Divinity by the Cure so also that Peter had offended by cutting it off But in that he bidds Peter to put up his sword againe it was to teach us That if such who have the Supreame Power and Authority doe unjustly injure us wee should rather beare it with patience then resist them by violence For as Christ there saith to Peter They which take the sword viz. to resist authority as Peter did though in a good cause to defend our most innocent Saviour shall perish with the Sword and S. Paul saith Rom. 13.1 They that resist the powers shall receive to themselves Damnation