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
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
destruction of the whole army whose number was as the sand which is on thâ— sea shore in multitude 1. Sam. 13. 5 and chap. 14. 4. 6. 14. 15. Vnarmed David upon the same ground that the Lord saveth not with sword and speare for the battel is the Lords assured himself that the Lord wouâ—d deliver mighty Goliah into his hands who had an helmet of brasse upon his head and was armed with a coate of male and the waight of the coate was 5000 sheckels of brasse And he had greaves of brasse upon his legs and a target of brasse between his shoulders And the staffe of his spear was like a weavers bâ—am and his spears head weighed 600 sheckels of Iron chap 17. 5. 6. 7 47. So Asa crying unto God and saying Lord it is nothing to thee to help whether with many or with thâ—m that have no powr Overâ—hrew Zerah and destroyed an cost of Ethiopians consisting of a thousand thousanâ— and three hundred charets 2. chr 14. 9. 11. 13. this carried Iehoiada the Priest aboue all defficuâ—ties against that bloudy usurping Queene Athalâ—ah 2. chr 24. This was the Churches confidence in Dauids time God is our refuge and strength Therfore will noâ— we feare though the earth be removed and though the mountaines be carried into the midst of the sea The Lord of hosts is with us Psal 46. 1. 2. 11. And with whom God is as without doubt he is was and ever will be with his church how can they at any time be accounted unable to resist in a just cause Doest thou respect multitude and is the Lord with theâ— Elisha or King Hezekiah will tell thre that there be more with thee then against thee 2. K. 6. 16. and 2 cor 32. 7. dost thou regard armyes the Lord breaketh the bow and cutteth the speare in sundâ—r he bâ—â—neth the chariat in the fire Psal 46. 9. It is therefore apparant that if the children of God had had any warrant from Gods word by force to resist the wickednesse and cruelties of their lawfâ—ll Soueraignes they never wanted ability Ninthly Gods heavy judgments upon those who have taken up armes 9 Reason against their Prince though an Idolater and oppressour ought to be a warning unto us how we do the like Amon was an Idolater and his servants conspired against him and slew him but the pâ—ople of the Land detesting such horrible treason slew all them that had conspired against him 2. K. 21. 21. 22 23. 24. Nebuchadnezzar was an Idolater cruell Tyrant and type of Antichrist yet after that Iehoiakin had once yeelded up his faith and service unto Him whereby he became his lawfull Sovereign the Lord was so offended with his rebellion that he sent not only against him bands of enemies but also gave the land of Judah to destroy it and the Lord gave him into the hand of Nebuchadnezzar who buried him as an asse is buried drawne and cast forth without the gate of Jerusalem 2. K. 24. 1. 2. Ier. 12. 19 Dan. 1. 2. Neither was this a sâ—fficâ—ent warning but Zedekiah did also rebell and was taken by Nebucâ—aâ—nezzar who gave judgment upon him and they flew the sons of Zedekiah before his eyes and put out the eyes of Zedekiah and bound him wiâ—h fâ—tâ—ers of brasse and carried him to Babylâ—n Lastly To tâ—ke up armes against thy lawfull Soverâ—ign though he be an Idolâ—ter and â—ppresâ—â—ur is contrary to the doctrine of the Church of England as it is delivered in the second part of the Booke of Hâ—milies in the last Homâ—l And also against the doctrine of the Fathers Martyrs and all holy men even from Chrâ—sts â—ime untill these last hundred yeers as you may sâ—eâ—t at large proved in the Booke intituled The subjests duty Buâ— what tâ—uâ—liâ—s thereso cleâ—r which hath not met with some opposition Let the servantâ— do what they can he envious man will finde a time to sow tares among the wheat Matth. 13. 25. 28. Howbeit no point of doctrine hath been longer nor more generally received in Christs Church then this hath for no divine ever doubted thereof untill the wicked Iesuites began to flourish who have turned all Religion into policy and to maintaine their conspiracies treasons stabbing poysoning banishing deposing and murdring of Princes have by corrupting the Word of God endeavoured to prove That Subjects may and ought to take up armes against resist and slay their lawfull Sovereign if He be an heretike and oppressour But that which is most to be lamenâ—ed â—s that many learned men and otherwise great lights and pillars of the Protestant Church have through an over hoâ— and fiery Zeale runne into the same path with the Iesuites using the same arguments with them and alike countenancing sedition and rebellion to the ruine both of Church and state where they prevaile And since their arguments are by factious spirits enemies to all peace and government spread abroad in these unhappy times of publiquâ— differences I shall therefore Reader for the full satisfaction oâ— thy Conscience set them downe in order and according to the Word of God render unto each a particular answer The first Objection David tooke up armes against Saul who causelesly sought his life 1 Sam. 22. 1 2. and chap. 24. 18. Therefore Subjects may lawfully take up armes against their Soveraigne The Answer To this I answer That it is falsely alledged that David tooke up armes against Saul For if we read the story of David 1 Sam. we shall alwaies finde him flying from one Town to another never resisting never sighting And when the Lord delivered Saul into his hand unawares in the Cave in the Wildernesse of En-gedi he did not lay hands on or doe the least hurt unto Saul nay he acknowledged he committed â—n â—ffence of high presumption and his heart smote him because he cut off Sauls skirt nâ—r would he suffer his men to rise against Saul but diswaded them saying The Lord forbid that I should do this thing unto my master the Lords anointâ—d to stretch forth mine hand against him seeing he is anointed of the Lord chap. 24. Again when the Lord deliâ—â—red Saul into his hands in the hill of Hachilah and Abishai would have smote him David forbad saying Destroy him not for who can stretch forth his hand against the Lords anointed and be guiltlesse ch 26. So that Davids carriage towards Saul is worthy the imitation of all faithful and religious Subjects Fâ—y we may from the causelesse wrath of the King but resist and take up aâ—mes against Him we may not David shews us no such example And it is also observable that though Saul maliciously and unjustly pursued David yet David continued in his duty towards Saul alwaies speaking most honourably of him And in testimony of his loyalty when Saul did but lookâ— behind him David stooped with his face to the Earth and bowed himselfe and presently after protesteth that he never sinned against him 1 Sam. 24. 8 11. whose
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
hear me I will beare the indignation of the Lord because I have sinned against him untill he plead my cause and execute judgement for me Mic. 7. 7 9. Whereby it is clear that the surest meanes of release from slaverie oppression or any other misery whatsoever which the vilest King can bring upon his Subjects is by prayer unto God with a serious repentance for sin and a patient expectation of Gods mercy untill his time appointed There are two strong reasons expressed in holy Writ to confirm this The first is because the Kings heart is in the hand of the Lord as the rivers of water hâ— turneth it whithersoever he will Prov. 21. 1. The latter is because all afflâ—ction is from him and he does limit it according to his divine pleasure Affliction commeth not forth of the dust neither doth trouble spring out of the ground Job 5. 6. To me belongeth vengeance and recompence saith the Lord their foot shall slide in due time I even I am he and there is no God with me I kill and I make alive I wound and I heale neither is there any that can dâ—liver out of my hand Deut. 31. 35. 39. I make peace and create evil Isa 45. 7. Shall there be evill in a City and the Lord hath not done it Amos 3. 6. Yet will I not make a full end of thee but I will correct thee in measure Jer. 30. 11. and Chap 46. 28. It is therefore most agreeable to reason that in times of oppression under unjust Kings we should flie unto God since he onely sendeth limiteth and can free us from bondage and afflictions This was alwayes the course of Gods Saints under the Gospel insomuch that it grew into a proverbiall speech Preces lachrymae arma Ecclesiae Prayers and teares are the weapons of the Church Gregory Nazianzen Orat. in Julianum writes thus Repressus est Julianus Christianorum lachrymis quas multas multi profuderunt hoc unum adversus persecutorem medicamentum habentes Julian was restrained by the teares of the Christians which many shed forth abundantly having this only remedy against the persecuter Hear Peter Martyr Comment in lib. Jud. cap. 5. Licet cum aliquos cerimnus in homines pios Evangelium Filii Dei crudeliter grassari orare ut vel eorum mutetur voluntas vel frangantur vires quo non omnia possunt efficere quae designant quae si nequeant impetrari saltem id precandum est ut vires robur nobis à Deo suppetant ad ea omnia perferenda quae ad honorem gloriam ejus conducant When we see some men to rage cruelly against the godly and the Gospell of the Sonne of God it is lawfull to pray that either their minde may be changed or their strength broken whereby they may not bee able to bring to passe all which they purpose Which if they cannot be obtained we must verily beg this that we may have sufficient strength and courage from God to beare all those things which may tend to his honour and glory Hear Ambrose in Orat. contra Auxentium Repugnare non novi dolere potero potero flere potero gemere adversus arma milites Gothos lachrymae meae mea arma sunt aliter nec debeo nec possum resistere How to resist I know not I can grieve I can weep I can sigh my teares are my weapons against weapons Souldiers Gothes in any other way I neither must nor may resist Hear Bernards resolution Epist 170. ad Regem Ludovicum Regem Si totus orbis adversum me conjuraret ut quippiam molirer adversus Regiam Majestatemâ— ego tamen Deum timerem ordinatum ab eo Regem offendere temerè non auderem nec enim ignoro ubi legerim qui potestati resistit Dei ordinationi resistit If the whole world should conspire against mee to the end that I should doe something against the Kings Majesty yet I would feare God and not dare rashly to offend the King ordained by him For I know where I have read that he who resisteth the power resisteth the Ordinance of God And the same Father Epist 221. Quiequid vobis de regno vestro de animâ coroná vestrâ facere placeat nos Ecclesiae filii matris injurias contemptum conculcationem omnino dissimulare non possumus Profectò stabimus pâ—gnabimus usque ad mortem si ita oportuerit pro matre nostrâ armis quibus licet non scutis gladiis sed precibus sletibus ad Deum Whatsoever you may please to make of your Kingdom life and Crown we the sons of the Church cannot altogether dissemble the wrongs disgrace and spurning of our mother Verily for our mother we wil stand and sight even unto death if need be with such weapons as are lawfull not with Shields and Swords but with prayers and teares to God Thus Reader I have set before thee those remedies which Gods word hath declared and the practice of Gods children hath approved to be lawfull for Subjects to use against unjust cruell and oppressing Soveraignes Murmure not thou against God because he hath reserved unto himself only the power of restraining the Prince Is it not lawfull for God to do what he will with his own Matth. 20. 15. Wilt thou say that God hath not provided for the safety of his Church people because he hath not made thee a Judge and punisher of thy Soveraigne Art thou able to search into the Lords waies or canst thou direct the Lord Should it be according to thy mind saith Iob When he gives quietnesse who then can make trouble and when he hideth his face who then can behold him Whether it be done against a Nation or against a man onely Job 34. 29 33. Seeing then all things are according to the wise disposing of our gracious God Cast thy burden on the Lord Psal 55. 22. God is a very present help in trouble Psal 46. 1. Commit thy way unto the Lord trust also in him and he shal bring it to passe Rest in the Lord and wait patiently for him fret not thy selfe because of the man who bringeth wicked devices to passe For the evil-doers shall be cut off but those that waite upon the Lord they shal inherit the earth Psal 37. 5 7 9 34. The fourth Evasion But thou wilt say What is all this to us who live not under such a King as the Scriptures make mention of The Answer Though I inended onely the satisfaction of thy Conscience which can admit of no other rule then the Word of God For Lex Dei sola obligat conscientiam hominis Et ipsae leges humanae qua sunt leges hominum non obligant conscientiam Ames de cal Conscient l. 1. c. 2. The Law of God doth only binde the conscience of man And humane laws as they are the laws of men do not bind the conscience Yet because the rectifying of the judgement is