loyalty unto Saul is further cleared 2 Sam. 1. For when the Amalekite brought him word that he had slain Saul he tooke hold on his clothes and rent them and mourned and wept and fasted untill even with bitter lamentation over Saul And commanded the Amalekite to be slâ—in and said How wast thou not afraid to stretch forth thy hands to destroy the Lords anointed Wherefore David cannot be made a pattern for 1 Sam. 16. 13. 16. disloyalty and rebellion yet he was anointed King before Saul knew him The second Objection When Saul answered God do so and more also for thou shalt surely die Jâ—nathan The people said unto Saul As the Lord liveth there shall not one haire of of his head fall to the ground So the people rescued Ionathan that he died not 1 Sam. 14. 44 45. Therefore Subjects may resist their Soveraigne The answer To answer this objection it is necessary to observe the story as it is set down 1 Sam. 14. Where Saul charged the people with an oath saying Cursed be the man that eateth any food untill evening And what then followed Certainly an example of singular obedience in the people for the Text saith That though they were pressed with hunger yet none of the people tasted any food And further When the people were câ—me into the wood behold the hony dropped but no man put his hand â—o his mouth for the people feared the oath onely Jonathan unwittingly dipt the end of his râ—d in an honey-comb and put his hand to his mouth Presently one of the people told Ionathan â—â— his fathers charge and in effect that he had broken it And the Lord himselfe because of this sinne refused to answer Saul when he drew neere to him for counsell v. 36 37 38. Then Saul called all the chief of the people together to know by whom this sin was done and the people like obedient subjects saiâ— as before in the 36 vers Doe what seemeth good unto thee The lot then fell upon Ionathan Ioâ—athan confesseth and in confessing excuseth his fault saying I did but taste a little honey with the end of my rod and loe I must die Saul answers thou shalt surâ—ly die Ionathan Then the people began to meditate and said unto Saul shal Jonathan dy As if they should say shall thy son die thy son Ionathan whom thou lovest â—o dearely v 39. shall he die he who heard not when thou didst charge the pâ—ople with the oath v. 27. he who hath wrought this day great salvation in Israel God forbid Let God hinder thee from â—his deed God in whose power onely it is let him forbid thee as the Lord liveth that is most certainly most assuredly God shall so turn Liberavâ—runt Hieron redemerunt Jun. Trem. vide Greg. â— ag in Reg. cap. 14. thy heart that there shall not one haire of his head fall to the ground for he hath wrought with God this day So the people by their mediation and intreaty rescued or freed or redeemed or delivered Ionathan that he died not Here is nothing but obedience to Sauls commands nothing but loyalty And therefore thou abusest the Scriptures to alleadge this place for rebellion and taking up Armes against thy Soveraigne The third Objection The ten Tribes of Israel rebelled against Rehoboam and set up a King amongst themselves because he refused to ease them of the heavy yoke which 1 K. 12. his father Solâ—mon had laid upon them And when Rehoboam had raised an army to reduce them unto obedience the Lord forbad him saying Ye shall not go up nor fight against your brethren the children of Israel return every one to his house fâ—r this thing is from me Where the Lord does approve thereof Therefore Subjects may lawfully rebell against their Soveraigne if he be an oppressor The Answer It is true the ten Tribes of Israel rebelled and made Ieroboam their King and t is true the Lord forbad Rehoboam to fight against them saying Ye shal not fight against your brethren for this thing is from me But in what sence Thou must consider herein two things First the Action Secondly the evill in that action The Action was the making of Ieroboam King and this action was good and was from the Lord 1 K. 11. 31. And in respect of this Ieroboam was their lawfull King But the evill in that action which was their falling off and withdrawing their obedience from Rehoboam and rebellion was from themselves their proud and corrupt natures And iâ— respect of this Ieroboam was an usurper as he confesseth himselfe 1 K. 12. 27. If this people go up to do sacrifice in the house of the Lord at Jâ—â—usalem then shal the heart of this people return again unto their Lord even to Rehoboam But you will reply the Scriptures say not that this action onely of making A doubt the King was from the Lord but this thing that is the whole businesse was from the Lord. And therefore the withdrawing of their obedience and rebellion was also from the Lord. I answer 't is true their rebellion may also be said to be from the Lord Resolved but how Non voluntate Deiefficiente sed permittente not that this was wrought or approved by the Lord but because this as all other sins are was permitted and suffered by the Lord who gave them up to uncleannesse through the lusts of their own flesh Rom. 1. 24. And marke what followed They left all the Commandements of the Lord their God and made them molten images even two Calves and made a grove and worshipped all the host of Heaven and served Baal And they caused their sons and their daughters to passe through the fire and used divination and inchantments and sold themselves to do evill in the sight of the Lord to provoke him to anger Therefore the Lord was very angry with Israel and removed them out of his sight there was none left but the Tâ—ibe of Judah onely And the Lord rejected all the seed of Israel and afflicted them and delivered them into the hands of spoilers untill he had cast them out of his sight The prime cause and reason of all which is here given For He reâ—t Israel from the house of David and they made Jâ—roboam the son of Nebat King and Jeroboam drave Israel from following the Lord and made them sin a great sin For the children of Israel walked in all the sins of Jeroboam which he did they departed not from them untill the Lord removed Israel out of his sight So was Israel carried away out of their own Land to Assyria unto this day 2 K. 17. See here an example of rebellion and what a dreadfull and unparaleld judgement followed They were rent from the people of God given up to their own corruptions cast out of Gods sight delivered into the hands of spoilers and at length carried into pâ—rpetuall captivity Grant O Lord thâ—â— by thy judgments the inhabitants of
Seducer shall not excuse him who is seduced If the blind lead the blind both shall fall into the pit Matth. 15. 14. The soule that sinneth it shall die Ezek 18. 4. And remember S. Pauls curse Gal. 1. 8. Though we saith he or an Angel from Heaven preach any other Gospel unto you then that which we have preached unto you let him be accursed The third Evasion But thou wilt say If Subjects may never resist then may the Prince governe according to his own will and pleasure and so may bring his Subjects into bondage slavery and all evils and inconveniences whatsoever which is contrary to nature and reason to admit The Answer If we may deny or reject a truth delivered in Gods Word because of evils and inconveniences which might hereby happen unto us then the whole frame of Divinity will be soon overturned We know That the doctrine of God eternall free and unchangeable decree of reprobation has brought many into the sin of despaire The doctrine that true repentance is never too late has led many into the sin of presumption The doctrine of assurance of salvation has bred in some a pâ—oud self-conceitednesse and contempt of their brethren The doctrine of justification by faith onely and not by workes has drawne many into a neglect of Almes-giving And what hath been may be yet we neither doe nor must reject the foresaid doctrines though indeed if we respect the evils and inconveniences they ought so much the rather to be rejected by how much the greater and more dangerous are the evils for these evils are spirituall and tend to the destruction both of soule and body for ever whereas the doctrine of not resisting the King can onely expose us if we offend God to evils temporall and momentany But O man who art thou that repliest against God shall the thing formed say to him that formed it why hast thou made me thus Rom. 9. 20. Has not God power over thine eternall estate to dispose thereof according to his will and dost thou gâ—udge him to dispose of thy temporall estate thy goods thy Lands thy life or what is most deare Wilt thou reject the Word of God because it seemes inconvenient to thee darest thou say the way of the Lord is not equall Ezek. 18. 25. God commands thy obedience unto thy Soveraigne though he be wicked and unjust and wilâ— thou plead dangers evils and inconveniences against Gods command Ohllet not arrogancy come out of thy mouth for the Lord is a God of knowledge and by Him actions are weighed 1 Sam. 2. 3. Cease from thine own wisdome Prov. 23. 4. Advise not with nature For the naturall man receiveth not the things of the Spirit of GOD for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. Thou must deny thy selfe and take up thy crosse if thou wilt follow Christ Matth. 16. 24. And if thy reason cannot perswade thee yet let the reward invite thee For every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or Lands for my Names sake saith our Saviour shall receive an hundred fold and shall inherit everlasting life Mat. 19. 29. Neverthelesse the King is not left at liberty to do what he pleaseth to make his will the rule of his actions No he is the Lords Shepheard and Isa 44. 28. the Lord hath appointed unto him his charge and duty When God set Ioshua over the Congregation Moses gave him a charge in their fight Num 27. 16 19. And of David it is said Psal 78. 70 71 72. He chose Davia his servant and tooke him from the sheepfolds from following the Ewes great with young He brought him to feed Jacob his people and Israel his inheritance So he fed them therefore the King ought to provide for and cherish his people acording to the integrity of his heart therefore the King ought to be faithfull to his people and guided them therefore the King ought to be carefull and vigilant over his people by the skilfulnesse therefore the King ought to counsell his people of his hand therefore the King ought to defend his people And when the Prophet Ahijah told Ieroboam that God would give ten Tribes of Israel unto him he withall tels him his duty and the conditions upon which God gave them If thou wilt hearken unto all that I the Lord command thee and wilt walkâ— in my waies and doe that is right in my sight to keep my Statutes and my Commandements as David my servant did then will I be with thee and build thee a sure house 1 Kings 11. 30 31 38. And at that time when the Lord chose Saul to be King Samuel told the people the manner of the Kingdom and wrote it in a booke 1 Sam. 10. 25. whereby it is evident that Saul might not rule as he listed for that God had prescribed the form or manner of the government or Kingdome And what that was you may read in Deut. 17. It shall be when he sitteth upon the throne of his Kingdom that he shall write him a copy of this Law that is the Deuteronomy in a book out of that which is before the Priests and Levites And it shall be with him and he shall reade therein all the daies of his life that he may learn to feare the Lord his God to keep all the words of this Law and these Statutes to do them That his heart be not lifted up above his brethren therefore the King ought not to insult and tyrannize over his people and that he turn not aside from the Commandement to the right hand or to the left to the end that he may prolong his daies in his Kingdome he and his children in the midst of Israel If then the King shall desire the preservation of himselfe and the continuance of his Kingdome unto his posterity he must carefully observe the Commandement of the Lord and the execution of justice He that ruleth over men must be just ruling in the feare of God 2 Sam. 23. 3. It is an abomination to Kings to commit wickednesse for the Throne is established by righteousnesse Prov. 16. 12. The King by judgement establisheth the Land Prov. 22. 4. 'T is true the King is Gods vicegerent and therefore accountable to God onely for his actions Which David implied in confessing those his crying sins of murther and adultery to be only against God Against thee thee onely have I sinned Psal 51. 4. And even reason requireth that the members should not judge the head because they are under the head nor can they take away the head because thereby they cease to be members yet if Princes do seriously take it into consideration they shall finde little encouragement from hence to give way to their own lusts For besides the eternall vengeance of God which without repentance they shall most certainly feel after this life
having by their wickednesse made themselves uncapable to inherit the kingdom of God 1 Cor. 6. 9 10. they do usually pluck down upon themselves or their posterity or both temporall judgements yea and those the more heavy and terrible because by the neglect of their charge and duty they become more unthankfull then others and more injurious unto so free so gracious so bountifull a Lord and Master For unto whomsoever much is given of him much shall be required Luk. 12 48. Of Gods judgements upon wicked and unjust Kings the Scriptures afford many examples Oppressing Pharaoh with all his mighty host was drowned in the Red sea Exod. 14. 17 28. Cruell Adoni-bezek was caught and had his thumbs and his great toes cut off in like manner as he had done before unto threescore and ten Kings Judges 1. 6 7. The fat Tyrant Eglon had a dagger thrust into his belly and the haft also went in after the blade and the fat closed upon the blade so that he could not draw the dagger out of his belly and the dirt came out Judg. 3. 21 22. Did not a woman east a piece of a milstone upon bloody Abimelech from the wall that he died in Thebez Judg. 9. 53 54 2 Sam. 11. 21. Did not Saul kill himselfe 1 Sam. 31. 4. Did not GOD take ten tribes out of the hand of Rehobâ—am for his father Solomons idolatry and oppression 1 Kin. 11. 33 35. and Ch. 12 4. 16. Did not dogs lick the blood of Ahab in the place where Naboth was unjustly stoned 1 King 21. 19. and Chap. 22. 38. And was not the whole house of Ahab aftâ—rwards destroyed by Iehu 2 King 10 11. Hoshea and all his Realme for their wickednesse were given into the hands of the King of Assyria 2 King 17. 4 6. Idolatrous Jehoram his gots fell out 2 Chron. 21. 19. Proud Vzziah was smitton with leprosie Chap. 26. 20 21. Wicked Manasseh was bound with fetters and carried to Babylon Chap. 33. 11. Boasting Nebuchadnezzar was driven from men and did eat grasse as oxen and his body was wet with the dew of heaven till his haires were growne like Eagles feathers and his nailes like birds clawes Dan. 4. 33. Persecuting Herod was eaten of worms and gave up the ghost Acts 12. 23. And indeed it is very hard to finde any one King despising his charge and duty by the breach of Gods Law and the oppression of his Subjects upon whom God hath not laid some heavy temporall judgement So that to be accountable unto God onely and to have him onely to be judge is not to be set at liberty but the more carefull and diligent ought the King to be in his calling knowing that it is a fearfull thing to fall into the hands of the living God Heb. 10. 31. Nor hath God left his people without remedy in case a King should become so wicked as to abandon his duty and fear of God For he hath in the Scriptures set forth severall means and remedies which the Subjects may and must use and they are five The first means is by exhorting the King unto his duty and often putting him in minde thereof this was frequently used by the Prophets Psal 82. 2 3. 4. Isa 1. 17. Jer. 22. 3. Ezek. 45. 9. And all the tribes of Israel told David of his duty when he was made King saying The Lord said to thee Thou shalt feed my people Israel and thou shalt be a Captain over Israel The second is by disswading the King from his evill course Thus Ioab disswaded David from numbring the people 2 Sam. 24. 3. Thus a man of God disswaded Amaziah from hiring men out of Israel 2 Chr. 25. 6 7. The third is by reproving Thus Nathan reproved David for murder and adultery 2 Sam. 12. 9. Elijah reproved Ahah 1 King 18. 18. Amos the Princes of Israel Chap. 6. 1. And Iohn the Baptist reproved Herod the Tetrarch Luke 3. 19. Observe that the remedies aforesaid do not belong to every subject For every one who listeth may not exhort disswade or reprove the King but the Scriptures expresse onely the Ministers of God the Elders Nobles and such who are in eminent and fit place to have used these meanes and that with all reverence and modesty 1 Sam. 24. 9. Prov. 25. 15. The fourth remedy is by flying or concealing our selves from the King Thus you shall finde David alwayes flying from Saul 1 Sam. Elijah fled from Iezebel into the wildernesse 1 King 19. 3 4. Baruch and Ieremiah hid themselves from Iehoiakim Jerem. 36. 19. Ioseph took Jesus and his Mother and by night fled into Egypt from Herod Matth. 2. 14. And Saint Paul fled from the Jewish Rulers who would have stoned him Acts 14. 6. But neither this nor any one of the other three Remedies before mentioned are fure and certain to attain the end aimed at For Ieremiah may exhort but Zedekiah will not regard 2 Chr. 36. 12. Ioah may disswade but Davids word shall prevail 2 Sam. 34. 4. A Prophet may reprove but Ieroboam will not amend 1 King 13. 4 33. Vrijah may flie into Egypt but Iehoiakim will fetch him back again Jer. 26. 21 23. The fifth and last remedy is by flying unto God in prayer with a serious and unfained repentance for sin This is the chief the certain and never failing remedy which Gods children have used at all times in their distresses When the children of Israel sighed by reason of the Egyptian bondage and cryed unto God then the Lord came downe and sent Moses to deliver them Exod. 2. 23. and Chap. 3. 7 8. 10. In the time of the Jâ—dges when the Israelites repented of their wickednesse and cried unto the Lord the Lord alwayes raised them up deliverers Judg. 3. 9 15. and Chaâ— 4. 3. 24. and Ch. 6. 6 14. and Chap. 10. 15 16. and Chap. 11. 29. After their return from Babylon being in miserable slaverie under the Kings of Assyria they assembling with fasting and with sackclothes and with earth upon them repenting and acknowledging Gods goodnesse and their ingratitude humbly craving his mercy And then they made a sure covenant not a Covenant of rebellion by force to resist their Soveraigne and to free themselves from oppression as some corrupters of the truth would now a dayes perswade ignorant people but a covenant or oath to walk in Gods Law which was given by Moses the servant of God and to observe and doe all the commandements of the Lord their God and his judgements and his Statutes Nehem. 9. 1 2 38. â—nd Chap. 10. 29. The Psalmes do plentifully shew Davids practice in this kinde Psal 108. 12. and 109. 26. and 1 12. 4 7. and 142. 4. 5. The Prophet Micah having set forth the small number of the righteous and the wickednesse of these times concludeth with this as the onely sure remedy Therefore will I looke unto the Lord I will wait for the God of my salvation my God will
the world may learn righteousnesse Iâ—a 26. 9. The fourth Objection When Joram King of Israel sent to take away the head of Elisha as he sate in his house with the Elders ere the messenger came to him he said to the Elders see ye how this son of a murtherer hath sent to take away mine head Look when the messenger commeth shut the doore and hold him fast at the doore 2 K 6 32. Therefore to preserve our life we may resist the Kings Officers and by consequence the King The Answer This conclusion is not rightly inferred For it is one thing to hold a messenger fast and another thing to resist strike or slay him The former does delay the execution oâ— the Kings command the latter is a high contempt of his power But if we observe the text Elisha had just cause to command what he did not so much to preserve his own life as to perform the will of the King For as God had revealed unto him the comming of the messenger and his message So he likewise revealed unto him that Joram was sorry for sending the messenger and that he himselfe was comming after with all speed to recall his command This is implied in the reason which he gives why they should shut the doore and hold him fast at the doore to wit is not the sound of his masters feet behind him As if he should say hold the messenger a while Mox enim Rex ipse aderit mandati jam paenitens For by and by the King himselfe will be here who at this very time repents him of his message Joseph Antiqu. Jud. l. 9. c. 2. Theodoret in 4. Reg. Interrogat 22 Lyra to whom if need were I could adde many moderne interpreters who all agree in this Exposition Wherefore this endeavour of Elisha to hinder the execution of that command whereof he knew the King repented and which the king in person did haste to prevent was no resisting nor disobedience but his duty and the ready means to effect the will and desire of his Soveraigne The fift Obiection Jehu conspired against the said Joram and killed him 2 K. 9. 14. 24. and was approved and rewarded by God ch 10. 30. Therefore to kill a wicked Prince is lawfull The Answer This act of Jehu was extraordinary and by the particular command of God as appeareth by the words of the young Prophet when he powred the Oyle on his head 2 K. 9. 6 7. Thus saith the Lord God of Israel I have anointed thee King over the people of the Lord even over Israel And thou shalt smite the house of Ahab thy master Therefore what Jehu did in obedience unto the speciall revealed will of God cannot be a patterne for us So Peter Martyr loc com â—lass 4. c. 20. Vnum tantùm Jehu contra Dominum suum armavit Deus quod ut peculiare fuit ita non est in exemplum trahendum God armed one only Iehu against his Lord and master which because it was peculiar and extraordinary is not to be drawn into example And a little after hee hath this observation Certè si populo sit fas Regno deijcere injustè imperantes nulli Principes aut Reges usquam tuti erunt quamvis enim probè ac sanctè regant non tamen populo satisfaciunt If it bee lawfull for the people to depose those who governe unjustly then verily no Princes or Kings shall ever be safe for though they may rule well and uprightly yet perhaps they doe not satisfie the people The sixth Objection They who make the King may depose the King and consequently take up arms against Him But the people make the King as you see in the first of Sam. 11. 15. And all the people went to Gilgal and made Saul King there So 2 King 14. 21. And all the people of Iudah took Azariah and made him King for his father Ahaziah The Answer To which I answer That in strict and true understanding the people do not make the King but God properly and absolutely makes the King He is declared by the people but he is appointed by God Outward Solemnization or Coronation he hath from the people but his Power Right and Authority he hath from God And more particularly as the Scriptures deliver from the second person in the most sacred Trinity Isa 9. 6. Prov. 8. 15. Coloss 1. 16. 1 Tim. 6. 15. Revel 17. 14. Who is God over all blessed for ever Rom. 9. 5. This is evidently set forth in Holy writ for God sent Moses to be a ruler Acts. 7. 35. And God appointed Ioshua over the congregation of Israel Numb 27. 16. 18. The Lord raised up the Iudges Judg. 2. 16. The Lord annointed Saul to be Captain over his inheritance 1 Sam. 10. 1. And though Saul was afterward chosen by the casting of the lot yet The whole disposing thereof was of the Lord Prov. 16. 33. 1 Sam. 10. 24. and 14. 41. Afterwards the Lord saith I have rejected Saul from reigning over Israel For I have provided me a King among the sons of Iesse 1 Sam. 16. 1. I gave thee O Israel a King in mine anger and I tooke him away in my wrath Hosh 13. 11. And 1 King 13. 2. a Prophet told Jeroboam of Iosiah King of Iudah three hundred and twenty yeers before his reigne Neither was Gods power of disposing Kingdoms limited only unto Judah and Israel but it was is and ever shall be extended over the whole world He is King of Kings and Lord of Lords by him Kings reigne Prov. 8. 15. Not this King only or that King but Kings all Kings whatsoever Moaâ— saith God is my wash-pot over Edom will I cast my shoe over Philistia will I triumph Psal 108. 9. I have made the earth by my great power and have given it unto whom it pleased me and now I have given all those lands into the hand of Nebuchadnezzar my servant and all nations shall serve him and his son and his sons son untill the very tim of his land comâ— and then many Nations and great Kings shall serve themsâ—lves of â—â—m Jer. 27 5 6 7. Thus saith the Lord to his anointed to Cyrus whose righ hand I have holden to subdue Nations before him I will goe before thee I will breake in pieces the gates of brasse and I will give thee the hidden râ—ches of secret places that thou maist know that I the Lord which call thee by thy name am the God of Israel Isa 45. Where God shews that all Kings are by his particular appointment in that he called Cyrus by his name above 180. yeers before his reigne And Daniel Chap. 2. 21. God changeth the times and the seasons he removeth kings and setteth up kings And Chap. 4. 17. The most High ruleth in the kingdom of men and giveth it to whomsoever he will and setteth up over it the basâ—st of men which is confirmed in the same Chap. vers 31. by a voyce from Heaveâ—
Daniel told Belshazzar in the very height of his glory that God hâ—d finished his kingdom and given it to the Medes and Persians Chap. â— 26 28. And his Prophecie from the seventh Chap. to the end of his book is a â—elation how God would govern the world what Empires there should be what King and Kingdoms even in particular Whence It is abundantly proved that God is the sole disposer and maker of Kings and Kingdoms and that he gives them according to his good pleasure and will And therefore the Scriptures call the King The Lords Anointed Gods Vicâ—gerent 2 Chr. 9. 8. The Minister of God because he is ordained of God Rom. 13. 4. But he is never called the peoples Anointed or the Minister of the people But though God be Almighty Gen. 17. 1. and can doe whatsoever he pleaseth without means and therefore can immediately by himselfe call whomsoever unto the Soveraignty as he did Moses Ex 3. 10. and Gidâ—on Jud. 6. 14. yet it hath pleased him for the most part to make use of second and outward means whereby he hath given the Soveraignty unto whom he hath ordained it And those means or wayes as the Scriptures have revealed unto us were eitheir Extraordinary or Ordinary The extraordinary means or wayes were three First by speciall Messengers from God himselfe And so God gave the Soveraignty to Joshua by 〈…〉 sâ—s Nâ—m 27. 22 23. And unto Saul David and Jehu by his Prophets 〈…〉 naâ—â— by lot And so the Lord chose Saul out of all the Tribes of 〈…〉 d that after he was aâ—ointed 1 Sam. 10. 1 20 24. 〈…〉 the Kings last Will and Testament though he had a Son and 〈…〉 And thus David by revelation from God appointed Solo 〈…〉 though Adonijah was the lawfull Heir unto the 〈…〉 1. 15. 1 Châ— 29. 1. The ordinary and still continued wayes or meanes were two First by the Sword or Conquest Thus Abimelech by the help of the Schechemites his mothers kindred obtained the Sâ—veraignty over Israel Jud. 9. 1 6. Thus Nebuchadnezzar King of Babylon obtained the Kingdome of Judah 2 King 24. 1. Thus Cyrus obtained many Nations Isa 45. 1. Secondly by birth right or hereditary succession Thus Rehoboam succeeded Solomon Abijah Rehoboam Asa Abijah Iehoshaphat Asa And it is plain that Birth-right was a veâ—y great priviledge as you may see Gen. 4. 7. and 25 5. Exod. 13. 1. and 22 29. As touching those extraordinary means they belong not unto us unlesse to remember the Lord in all his wayes Isa 64. 5 and to say with David Lord how manifold are thy works in wisdom hast thou made them all Psal 104. 24. The ordinary means are those which we are to look after And without doubt Birth-right is to be preser'd before Conquest For the sword is a terrible plague never laid upon a land but for the sins thereof Levit. 26. 33. Jâ—â— 24. 9 10. 25. 16 29. And the Conquerour is the rod of Gods wrath Isa 10. 5. Lam. 3. 1. A hammer Jer. 50. 23. The Lords Battel-ax Chap. 51. 20. But succâ—ssion is a blessing both to Prince and people 2 Sam. 7. 12. 13. 16. 2 King 10. 30. Psal 128. 6. Observable it is That thorowout the whole Scriptures we read not of any King that was chosen by the voice of the people Nor of an Aristocracy which is where the Nobles govern Nor of a Democracy which is where the people govern And therefore let them consider how they can answer it at the last day who shall endeavour to change an hereditary Kingdome into an elective or any other government whatsoever Now to apply what hath been said unto the objection I answer That that power which makes the King may undoubtedly depose the King which power is God As to the Minor if you affiâ—m that the people doe properly and absolutely make the King it is then false Neither do the places alleaged prove it For in the 1 Sam. 11. 15. the peoples making of Saul King in Gilgal was nothing else but the peoples further and moâ—e generall acknowledgement then they had formerly made at Mizpeh that Saul was their lawfull King And in the verse going before it is called The renewing of the Kingdom To the second proof out of the 2 King 14. 21. that the people made Azariah king I answer That the Scriptures intend no more in that place but that the people Crowned declared and received Azariah for their lawfull King which according to the apprehension of common people may be said a making of the King But if we speak strictly and properly God made Azariah King He called him and he onely gave unto him his power right and authority by hereditary succession as being Son and Heir apparent unto his Father Amaziah though the declaration and outward celebration thereof was from the people The seventh Objection If the King break the trust reposed in him by his Subjects then his Subjects may lawfully take up Arms against him but by idolatry and oppression the King breaks the trust reposed in him by his Subjects Therefore for Idolatry and Oppression his Subjects may lawfully take up Armes against him The Answer This Objection is raised from a false ground For the King hath not dominion and power from his Subjects by way of trust but from God whose Steward he is and from whom he hath both his kingdom power So that by Idolatry and Oppression the King breaks not the trust reposed in him by God and of which one day he shall give an account unto God Rom. 14. 12. Indeed Subjects may expect from the King performance of his duty in the well-governing of his Kingdom according to the Lawes of God and the particular Laws of the Country so far forth as they are not contrary to the Laws of God and they who are in fit place may exhort him thereunto But this expectation of the Subjects is no trust nor if the King faile their expectation does he break their trust reposed in Him because the people have committed nothing to his charge For as he hath his kingdom from God so also from God he hath all power requisite to so high a calling whereby he obtaineth from his people both fear and love and without which he were rather the picture and image of a king then a king And that we might not plead ignorance the Scriptures have clearly set forth unto us some particulars wherein his royall power doth consist as By him War is proclaimed 2 Chr. 13. 4. By him a Peace is concluded 1 King 15. 19. by him the people are assembled By him the people are dismissed Josh 24. 1 28. 1 King 8. 1. 66. By him a Law is made By him a Law is repealed 1 Sam. 14. 24 34. Ezra 1. 1. and Chap. 4. 21. By him Offenders are pardoned 2 Sam. 14. 21. By him all Officers are chosen and established as well Ecclesiasticall as Civill That is whether they belong to Church or State Or
God The Scriptures goe yet higher and tell thee that to oppose thy Soveraigne is to oppose the Lord himselfe Korah rebelling against Moses is said to rebell against the Lord Numb 27. 3. And the people in rejecting Samuel rejected the Lord that He should not reign over them 1 Sam. 8. 7. And not only opposing or resisting is against the Lord but also not to help thy Soveraigne is not to help the Lord. The inhabitants of Meros in not helping Deborah their Soveraigne Iudg. 4. 4. against Iabin King of Canaan are said not to help the Lord and are therefore by the Lord accursed ch 5. 23. Curse ye Meros said the Angel of the Lord Curse ye bitterly the Inhabitants thereof because they came not to the help of the Lord to the help of the Lord against the mighty If God hath said such a heavy such a fearefull curse on those who doe not assist their Soveraigne Oh! what a hideous and dreadfull vengeance does attend them who oppose and take up Armes against their Soveraigne Consider this ye that forget God lâ—st he tearo you in piece and there be none to deliver you Psa 50. 22. An Evasion But thou wilt answer That thou dost not take up Armes against the King but against His evill Counsellours The Reply To which I reply That this distinction of taking up Armes against evill Counsellours and not against the King is not to be admitted First because it is a late new invented distinction coyned on purpose to shadow over the ugly face of rebellion having no colour or ground either in the Scriptures or Fathers Whereas truth is ancient and the lip of truth shall be established for ever Prov. 12. 19. Secondly because it is a vaine distinction For to oppose and resist the Kings officers especially his Counsellors who are his chiefest and highest Officers is to oppose and resist the King himselfe because the power which they have is not from themselves but from the King who imparts it unto them And therefore David esteemed Nabals churlishnesse unto his servants and messengers as done unto himselfe and had destroyed Nabal and his family had not Abigail Nabals wife pacified him 1 Sam. 25. 10 14 22 23. So David accounted that which Joab did unto Abner and Amasa whom he slew as done unto him and commanded Salomon to slay Joab 1 Kin. 2. 5 6 31. So Vasthi refusing to come by the Chamberlaines who were by King Ahasuerus commanded to bring her is said not to have performed the Commandement of the King and to have done wrong unto the King for which offence she was put away Esther 1. 11 15 16 19. Hence it is that our Saviour saith unto his Disciples He that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10. 16. Thirdly because it is contrary to Gods Word 1 Pet. 13. 14 15. Submit your selves unto every Ordinance of man for the Lords sake whether it be to the King as supreame or unto Governours as unto thâ—m that are sent by him For so is the Will of God that with wel-doing you may put to silence the ignorance of foolish men Now who are neerer the King then his Councellors and who can more properly be called Governors then then they who sit at the sterne guiding the Commonwealth But leâ—t thou shouldst thinke that S. Peter enjoyneth thy obedience onely unto good Governors such as doe right and execute justice he setteth down in the 19 20 21 verses This is thank worthy if a man for conscience toward God endure griefe suffering wrong fully For what glory is it if when ye be buffeted for your faults ye shall take it patiently but if when ye doe well and suffer for it ye take it patiently this is acceptable with God For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps Whereby it is plaine that S. Peter intended ouâ— submission even unto evill Magistrates evill Governours and consequently to evill Councellors And it is observable that S. Paul Rom. 13. 1. commandeth every soule to beâ— subject to the higher powers in the plurall number to teach us that we must be obedient not only to the highest powers to all powers which are above us But when he speakes of resisting he speakes in the singular number Whosoever resisteth the power to teach us that we may not resist any one power though it be in a member or inferiour Magistrate because it is derived from the King who is the head of all power and is ordained of God and therefore he that resisteth the power though it be subordinate resisteth the Ordinance of God Here you will say that what S. Paul calleth the Ordinance of God S. Peter A doubt in the place afore cited calleth the Ordinance of man therefore the Apostles seem not to agree This is easily resolved For S. Paul speaketh of the efficient cause and Resolved that is God who onely maketh the King and ordaineth all powers and so every power is the Ordinance of God But S. Peter speaketh of the finall cause and that is man for whose good peace and welfare all power is ordained and so every power is the Ordinance of man because it is by God vouchsafed for the profit of man Bucan Loc. com 49. § 16. And since there is no cause so bad but something is or may be said in excuse thereof I shall therefore Reader for the satisfaction of thy conscience being desirous to remove the least scruple set down by way of objection those two places of the Scriptures which are alleadged for the taking up of Armes against evill Counsellors and render unto each a respective answer though in truth the premisses and conclusion be at defiance The first Objection It is expressely commanded Prov. 25. 5. Take away the wicked from before the King and his throne shall be established in righteousnesse therefore Subjects may take up Armes to remove evil Councellors from the King The Answer To which I answer That the command there given is not to the people nor to the Elders nor to any Councell or assembly but to the King himselfe whose duty it is to take away the wicked from before him And this is cleared First by comparing this place as Iunius and Tremellius doe with Prov. 20. 8. where it is plainly said A King that sitteth in the Throne of judgement scattereth away all evil with his eyes Secondly by Davids profession and practice Psal 101. 3 6 8. I wil set no wickâ—d thing before mine eyes Mine eyes shâ—ll be upon the faithfull of the Land that they may dwel with me I will early destroy all the wicked of the land Thirdly by the joynt consent of all Translators of the Bible who give this exposition of the words that it is not enough that the King be pure himself but that he put away others that be corrupted Therefore the person to whom
set the Crown upon His head The Objections being fully answered that I may avoid all needlesse repetitions I shall leave thee Reader to compare what hath been now proved with what hath been before delivered out of the Scriptures and thou shalt clearly finde That the King of England is such a King as the Scriptures make mention of And if it be so how then canst thou take up arms against Him If He be wicked what advantage will it be to thee to be worse If He breake His Oath wilt thou also breake thine Or canst thou say that thou swearest Allegeance unto Him on condition of His good behaviour Does the Statute 25. Edw. 3. c. 3. declare it to be treason only to leavie War against a good a just King Why then did not the Protestants take up Armes against that bloody Idolatrous Queene Mary Why then is it treason to compasse the death of an Usurper of the Crowne Dalt 227. Was not Spencer banished for affirming That if the King did not demeane himself by reason in the right of the Crowne His Lieges were bound by Oath to remove Him Stat. Edw. 2. called Exilium Hugonis de Spencer Oh! take heed of new coind distinctions take heed of the sleights of men There is no wickednesse but hath found some excuse In that great insurrection in Richard the seconds time the Commans had a fair pretence Their intâ—nt was as they said to abolish the Law of villainage and servituâ—â— and to slay the corrupt Judges And they took an Oâ—th Quod Regi Communibus fidelitatem servarent To be true to the King and Commons and that they would take nothing but what they paid for and they punished all these wiâ—h death yet in the Parliament of 5. Rich. 2. n. 31. and 32. they were adjudged Traitorâ— Perkin Warbeck that vile Rebell in his Proclamation to the people could tell them That the King had put apart all well-disposed Nobles had none in favour and trust about his person but Caitives and Villains of birth which by subtill inventions and pilling of the people had been the principall finders occasioners and Counsellours of the mis-rule and mischiefe now reigning in England He tells them of the great and exâ—crable offences daily committed and done by the King and His Adherents in breaking the Liberties and Franchises of our Mother the holy Church to the high displeasure of Almighty God Besides of manifold Treasons abominable murders manslaughters robberies extortions the dayly pilling of the people by dismes taxes tallages benevolences and unlawfull impositions and grievous exactions From all which grievances he promises redresse if the people will joyn with him Is not here a fair shew and yet this was a foule rebellion Speed lib. 9. c. 20. The Earls of Northumberland and Westmâ—rland in the reigne of Queen Elizabeth could In the Queens name command the Countrey to follow them in arms sometimes pretending the safety of her Majesties Person in danger they said by treasons in working and sometimes in case of conscience for restoring their former Religion And in this zeale they hasted to Durham Minster where they tare the Bible and Communion Bookâ— and such other things as there were saith Stow in great contempt Yet these were meer Rebels and Traitors Speed l. 9. c. 24. Werefore examine search diligently into the cause every thing is not as it seems All is not gold that glisters A Reformation is much spoken of plain it is there is an alteration Are not all our fixed Laws turned into this one Law Salus populi The safety of the people Are not our Goods Lands Liberties seized on yea and that Legally To wit Lege necessicatis by the Law of necessity Is not disobedience to the Commands of our Prince termed Loyaltie Infinite are the evils which these sad distractions have produced but I forbeare because they are fitter to be lamented then rehearsed If yet there remain one scruple unremoved concerning the power of Parliament I shall herein refer you to a Tract of Sir Wa. Raleighs intituled The prerogative of Parliaments in England and for thy present satisfaction shall desire thee to consider these four things First all agree That the Parliament is as one Body and the Head of this Body is the King So Dyer fol. 60. a. The Parliament saith he consists of three parts to wit of the King the chiefe Head and of the Lords the chief and principall Members of the body and of the Commons Knights Citizens and Burgesses the inferiour Members and these make the Bodie of the Parliament Vtigitur in naturalibus capite detruncato residuum non corpus sed truncum appellamus sic in politicis sine capite communitas nulla enùs corporatur Fortesc c. 13. As therefore in things naturall when the head is cut off we call not the residue a body but a stump or stock so likewise in things politicke a Communalty without a head is in no wise corporate Secondly the Oath of Allegeance does equally binde a member of the Parliament as him who is not of the Parliament Thirdly what power they have is derived unto them by their Writ by which the King calleth them to Parliament Now the Writ runs Ad tractandum consulendum To treat and advise And should any exceed their Commission Fourthly and lastly no Bill though it be passed and consented unto by all the Lords and Commons in Parliament can or ought to be taken as an Act or Ordinance without it receive life from the royall Assent Crompt Iur. of Courts fol. 7. b. Smith Common l. 2. c. 3. Weigh and consider these things To conclude Thou seest Reader the unlawfulnesse of taking up Armes against thy Soveraigne proved the Oâ—jections and Evasions answered all Doubts resolved and even the least scruples which I could possibly imagine removed Oh! then return unto the Lord obey his voyce walk according to his rule Thou art now called and the Lord knows whether ever thou shalt have a second summons And let me seriously ask you you I meane who are counted reforming Ministers whose lips should keep knowledge Mal. 2. 7. How dare you in the dreadfull presence of the Almighty God before the face of his Congregation speak a vision of your own heart and not out of the mouth of the Lord Jer. 23. 16. How dare you by wresting the Scriptures stir men up to rebellion in stead of Faith teaching Faction in stead of Duty Disobedience then which there is nothing more odious in the fight of God and yet by you nothing more frequently preached unto the people 'T is strange that Gods Church can be no way preserved the Subjects Liberty no wayes maintained but by sinne Who ever heard unlesse from a Papist that the way to Heaven was through Hell Shall we doe evill that good may câ—me Rom. 3. 8. If you are sent from God why do you not turne the people from their evill way Jer. 23. 21 22. Why do you not condemn the reigning vices of these times Pride Ambition Envy Hatred Uncharitablenesse Blood-shedding Disloyalty Pâ—rjury the scandalizing of Gods Church and ripping up her very bowels abominable Lying Sacriledge Rayling Cursings Revilings forcing of mens Consciences contempt of Superiours Dâ—ssembling Treachery Covenant-breaking the renewing of olâ— Herelics and the raising of all manner of Schismes Is this the way to have Peace and Truth together by suffering such crying sins to â— nourished and gounreproved Why do you flatter your Disciples with the titles of Saints Children of God Elect Holy Brethren and the like when your Consciences â— they be not seared must needs tell you they are not such so long as thâ— live in that horrid and execrable sinne of Rebellion A sinne doe I say nay Rebellion is the summe of all sins for it â— alwayes accompanied with Murder Adultery Fornication Theft Cursing Swearing Loosenesse of life Drunkennesse Cruelty Vain-boasting Idlenesse and all manner of wickednesse whatsoever Why do you call that Gods cause which Gods Word will not warrant remember the Woe which the Prophet Isaiah Chap. 5. 20. pronounceth unto them that call evill good and good evill that put darknesse fâ— light and lâ—ght for darknesse that put bitter for sweet and sweet for bitter And Solomon tells you He that saith unto the wicked Thou art righteous him shall the people curse nations shall abhor him Prov 24. 24. But unto thee thou poor seduced soule who hast been led away witâ— the outside holinesse of these false prophets and art now pricked â— thy Conscience crying unto the Lord Oh that my wayes were directed to keep thy Statutes Psal 119. 5. Let me give this exhortation of Solomon Fear thou the Lord and the King and meddle not with them that are given to change For their calamity shall rise suddenly and who knoweth the r 〈…〉 of them both Prov. 24. 21 22. Against the King there is no rising up if thou hast done foolishly in lifting up thy selfe or if thou hast thought evill lay thy hand upon thy mouth Prov. 30. 31 32. Rent thy heart and turn to the Lord thy God for he is gracious and mercifull flow to anger and of great kindnesse Joel 2. 13. and hee hath promised that when the wicked mâ—â— turneâ—h away from his wickednesse that he hath committed and doth that which is lawfull and right he shall save his soul alive Ezek. 18. 27. Halelu-jah