a ready meanes to the rectifying of the conscience and because this evasion is by some much boasted of I shall therefore briefely set forth the excellent and sweet agreement which the laws of this Land have with the Laws of God in this particular affirming That the King of England is such a King as the Scriptures mention and that in foure respects 1. In His right to the Crowne 2. In His Power 3. In His Charge and Duty 4. In the rendring of His Account 1. His right to His Crown is by birth descent or hereditary succession And this appeares First by that part of the Oath of Allegiance which is used in every Leet That you shall be true and faithfull to our Soveraigne Lord K. Charles and his heires which shewes the descent Secondly because we do our legeance to the King in his naturall capacity and therefore he holds the Kingdome in His naturall capacity that is as He is Charles the sonne and heire apparent of King James of blessed memory For legeance or homage cannot be done to the King in His politique capacity for so the body of the King is invisible Coke l. 7. Calvins case Thirdly in the case aforesaid it is expresly affirmed that the King holds the Kingdom of England by birth-right inherent by descent from the blood-Royall And how inseparable this right is from the next in blood you may see in Henry the 4. who though he was also of the Blood-royall and had the Crown resigned unto him from Richard the 2 and confirmed by Act of Parliament yet upon his death bed He acknowledged He had no right thereunto Speed l. 9. c. 14. Lastly by all the Judges 1. Iac. at the arraignment of Watson and Clerk two Seminary Priests it was resolved that immediately by descent His Majâ—sty was compleatly and absolutely King without the ceremony of Coronation which was but a Royall ornament and outward solemnization of the descent this is plainly illustrated by Hen. 6. who was not Crowned till the ninth yeere of His raigne Speed l. 9. c. 16. yet divers were attainted of treason before that time which could not have been had He not been King Besides we know that upon the death of the King His Successor is forthwith proclaimed which shewes that the King hath his Kingdom by descent and stâ—ice not to be made King by the people at his Coronation Indeed the people are then asked their consent not that they have power to deny but that the King having their consent may with greater security and confidence relie on His people Thus thou seest the Kings right to the Crown is by succession As to the second respect it is evident That the power of the King of England is by the Laws of the Land as great and Royall as that which I have proved out of the Scriptures to belong unto the King For He onely may proclaime war and he onely can establish peace among His people Coke 7. Rep. fol. 25. b. There is no lawfull assembly meeting or Court but by authority from Him Yea the high Court of Parliament was at first devised framed and instituted by Him Polyd Virgil. l. 11. Speed Stow Martin Baker and many others in the life of Henry the 1. By Him all Laws Customes and Franchises are granted and confirmed unto the people Rot. Clans 1. R. 2 n. 44. By Him all the Officers of the Realm whether Temporall or Spirituall are chosen and established The chiefe and highest by Himselfe immediately Smith Commonw l. 2. c. 4. The inferiour by authority from Him Idem c. 5. He hath the sole power of ordering and disposing all the Castles Forts and strong holds and all the Ports and Havens and generally all the Militia of His Kingdom For otherwise it will follow that the King has power to proclaime war and not to maintaine it That the King is bound to defend His Subjects and is denied the means Both which are contrary to our Law which admits no absurdity To be short The Prince is the life the head and the authority of all things that be done in the Realm of England Smith ibid. Supremam potestatem merum Imperium apud nos habet nec in imperii clientela est nec investituram ab alio accipit nec praeter Deum superiorem agnoscit Cambden Brit. p. 132. He hath Soveraigne power and a meere Empire with us He is not under the protection of the Roman Empire nor doth he take investiture from any other nor besides God doth acknowledge any above him We are bound by oath to maintaine His Soveraignty in all causes and over all persons as well Ecclesiasticall as Civill not over singular persons as some would glosse it but over all even the body politique For by divers sundry old authentike Histories and Chronicles it is manifestly declared and expressed that this Realm of England is as Empire and so hath been accepted in the world governed by our supreame head and King having the dignity and royall Estate of the Imperiall Crown of the saiâ—â— unto whom a body politique compact of all sorts and degrees of people divided in termes and by names of spiritualty and temporalty have been bounden and owen to beare next to God a naturall and humble obedience Preface to a Statute 24 Hen. 8. c. 12. The third respect is in His charge and duty which consists in the observance of the Law of God the Law of nature and the Laws of this Realm To observe the Law of God He is bound as a Christian to observe the law of nature He is bound as a man to observe the Laws of his Realm He is bound as a King Nor is he onely bound vinculo officii as he is King though this is a strict tie considering to whom he must one day render an account of His Stewardship but he is also bound vinculo juramenti by an Oath taken at His Coronation The effect whereof is this To keep confirme and defend all Laws Customes and Freedomes granted by His predecessours to the Clergy or people To preserve peace and concord in God entirely and cause equall and right justice to be done according to His power Whence it is clear that the King hath His duty enjoyned him and ought not to make His Will the rule of His actions The fourth and last respect is in the rendring of His account For as the Kings mentioned in the Scriptures were not so the King of England iâ— not accountable for His actions to any but God alone First because the King of England hath not His Crown from any but God alone from whose gracious hand he hath received it by the ordinary meanes of hereditary succession and was in the beginning obtained by the Sword Smith l. 1. c. 9. Secondly the oath which he takes at His Coronation binds Him onely before God for there is no condition proviso or limitation whereby He is made accountable unto His people Thirdly by the testimony of Bracton fol.
34. a. b. Sunt sub Rege liberi homines servi omnis sub co est ipse sub nullo nisi tantum sub Deo Si a Rege petaâ—ur cum Breve non currat contra Râ—gem locus erit supplicationi quod factum suum corrigat emendat si non fâ—cerit satis erit ei ad poenam quod Dominum expâ—ctet ultorem de chartis Regiis factis Regum nec privatae nec justitiarii debent disputare There are under the King freemen and slaves and every one is under him and he under none but under God onely If ought be desired of the King since a Writ cannot go forth against the King an intreaty must come in stead that he would correct and amend his doing if he do not it will be punishment enough that he expect the Lord to be the avenger Of the Royall grants and actions of the King neither private persons nor Judges ought to 〈…〉 ute To the same purpose Thomas de Wâ—lsingham mentions a letter written â—o the Bishop of Rome in the name of the whole Kingdom from the Parliament held at Lincoln Anâ— Dom. 1301. wherein are these words Scimus Pater sanctissime notorium est à prima institutione Regni Angliae tam temporibus Brittannorum quà m Anglorum quòd certum directum dominium ad Regem pertinuit neque Reges Angliâ— ex liberâ praeeminentiâ Regiâ— dignitatis consuetudine cunctis temporihus observatâ câ—ram aliquo judice Ecclesiastico vel seculari responderunt aut respondere debebant We know most holy Father and it is manifest from the very beginning of the Kingdom of England as well in the times of the Brittaines as of the Angles that the certaine and direct Dominion hath belonged unto the King neither have the Kings of England by reason of the unbounded preheminence of the Royall dignity and custome observed in all ages answered or ought to answer before any Judge Ecclesiasticall or Civill An Objection But you will thus object From whom the King receiveth His power to them He is accountable but from His people the King receiveth his power As Fortescue delivers c. 13. Ad tutelam Regis subditorum ac eorum corporum bonorum Rex erectus est ad hanc potestatem a populo effluxam ipse habet A King is ordained for the defence of the Law of his Subjects and of their bodies and goods whereunto He receiveth power of his people Therefore to his people the King is accountable The Answer Did the maker of this objection rightly set down the words of Fortescue he might easily answer himselfe For it is not barely Rex a King but Rex hujusmodi such a King meaning a King whose government is meerely politique But the government of England is not meerely politâ—que nor meerely regall but mixt partly regall partly politique as he saith presâ—ntly after Regnum Anglâ—e ex Bruti comitivâ Trojanorum in Dominium politicum regale prorupit The Kingdom of England out of Brutus his retinue of the Trojans first grew into a politique and regall Dominion And in the 9 cap. Rex Angliae principatu nedum regali sed Politice suo populo dominatur The King of England governeth his people by Dominion not onely regall but also politique How it is regall and how politique doth plainly appeare by what hath been before spoken For in regard all power and authority is from him and he holds his Kingdom and therewithall his power from God onely it must needs be that his government is regall And in regard he is tied to the observance of the Laws of his kingdome whereby Potestas regia lege politicâ cohibetur Fortos c 9 the power regall is restrained by a law politique it must needs follow that this government is politique So that in refâ—rence to his power he is a regall King in reference to his duty he is a politique King The objection therefore being grounded upon Fortescues words of a kingdome meerly politique does not concern our kingdom Another Objection He who iâ— under the Law may be called to account for his actions but the king is under the Law Bracton fol. 5. 6. Ipse Rex non debet esse sub homine sed sub Deo sub Lege quia Lex facit Regem The King himselfe ought not to be under man but under God and under the Law because the Law makes the King The Answer We must here call to mind that there is a twofold power in the Law A directing power and a correcting power In respect of the former the King is under the Law that is to say the Law is the line and rule whereby the will of the King is guided and directed and in this sense Bracton spake In respect of the latter the King is not under the Law For how can we possibly conceive that he who giveth life to the Law should by the Law offer force unto himselfe and compell himselfe He that is under the former power onely is accountable to God onely for his actions as the King But he that is under both powers of the Law is accountable both to God and the Law as is every Subject In respect of the former the Law is the object and rule of Iustice and so the King is under the Law In respect of the latter the Law in the instrument of Iustice and so the King is not under the Law but the Law is a means serving the King to govern his people Take an example A servant who guides and directs his ma 〈…〉 r as he is a guide is superiour to his master but consider him as an instrument and servant unto his master and though he be never so wise and upright yet his master is above him And as the Law is said to be above the King so in the same sense His Councell may also be said to be above him that is in respect they guide direct and advise the King in the governing of his people For so saith Fleta l. 1. c. 17. de Iustic substit Rex habet in populo regendo superiores Legens per quann factus est curiam suam videlicet Comites â— Barones The King hath superiours in the governing of his people the Law by which He is made and His Councell to wit the Earles and Barons A Doubt But here a scruple may arise what Fleta and Bracton should meane when they say The Law makes the King Resolved I answer There are two singular and excellent benefiâ—s which by the Law redound unto the King The one is The Law does declare and publish unto the people the Kings right unto the Crown so that they quietly and willingly receive Him as their King and submit unto Him The other is The Law does support and strengthen Him in His Throne In both which respects it may well be said That the â—aw makes the King and so my Lord Cook spake right when he told King James That the Law
AN APPEALE TO THY Conscience As thou wilt answere it at the great and dreadfull Day OF Christ Iesus BEhold all yee that kindle a fire that compasse your selves about with sparkes walke in the light of â—our fire and in the sparkes that you have kindled This â—hall ye have of mine hand ye shall lie downe in sorrow â—say 50. 11. Printed in the Nineteenth Yeare of our Gracious Lord King Charles whom God grant long to raigne An Appeale to thy Conscience READER whosoever thou art I charge thee before God 2 Tim. 1. 4. 3. and the Lord Iesus Christ who shaâ—l judge the quick and the dead at that his appearing and in his Kingdome suffer wholsome doctrine and say aside the itching eares of these times that after their own lasts get them an heape of teachers Censure not before thou hast read it and be as free from faction as the Author of this Treatise is from Popâ—ry Socinianisme Arminianisme or any by relation whatsoever which might draw him into errour Spit our now the venom of envy and sedition if thou art impoysoned therewith it may be God may so worke by his holy spirit in thy heart that thou mayest acknowledge the truth and never suck in that venome again by repentance 3 Tim. â— 25. 26. mayest come to amendment out of the snare of the Devil of whom thou art taken prisoner till then to doe his will But thou O happy Christian who knowest these things and doest them be assured all the blessings are thine which God promiseth from Lev. 26. verse the third unto v. the 14. and take this exhortation from St. Iude that thou earnestly contend for the faith which was once delivered unto thee be stedfast not carried about with every winde of doctrine as multitudes of corrupt men are in our daies who are raging waves of the Sea foaming out their owne shame murmurers complainers walking after their owne lusts having meâ—â— persons in admiration because of advantage mockers separating sensuall having not the spirit though they boast of nothing more Likewise also these filthy dreamers defile the flesh despise dominion and speake evil of dignities and by wresting the word of God do seek to maintaine their rebellioâ— schismes factions and their cursed speakings daily vented abroad in their pamphlets to the great dishonour of God the scandall of His Church and the infamy of our State And since the lawfulnesse of any action is the surest ground for hope of Gods blessing thereon which as the pretence runneth is To defend 〈◊〉 Protestant Religion and root out Popery and Idolatry to obtain the â—ust liberty of the subiect and â—o free them from slaâ—ery and oppression We 〈◊〉 â—herefore with all sincerity and plainenesse not handling the word of God deceitfully but by mâ—nifestation of the truâ—h commending our selves to evâ—ry mans câ—nscience 2 Cor. 4. 2. in the sight of God â—y no other foundation but what the Scriptures have confirmed which is That subjâ—cts may not take up aâ—mâ—s Agaiâ—st their lawfull Soveraign because He is wicked an uniust no though He be an Idolater and Oppressour The Reasons are First because it were an high prâ—sumption and impiety in us to limit that 1 Reason command which God doth not limit Now our obedience to Superiours is alwayes commanded without limitation For God doth not command us to obey our Rulers only whilst they are good buâ— indefinitely be they good be they bad Obey them that have the rule over you and submit your selves Heb. 13. 17. Honour the King 1 Pet. 2. 17. Speake not evill of the Ruler of thy people Exod. 22. 28. Thou must hold thy tongue much more thy hands And St. Paul did acknowledg that unawares he had offended against this precept in reviling Ananias though he was a most wicked High-priest Acts. 23. 2 3 4 5. Secondly we may not thinke evill of the King â—herefore much lesse may 2 Reason we take up armes against him Eccles 10. 20. Curse not the King no not in thy thought But who can reveale our thought Surely God only Psa 94. 11. Ier. 17 10. And rather then a meanes shall be wanting a bird of the aire shall carry the voyce and that which hath wings shall tell the matter Thirdly S. Paul saith Recompence to no man evill for evill Rom. 12. 3 Reason 19. If thou maiest to no man then certainely not to thy King unto whom thou canst not do a greater evill and indignity then to take up armes against him Fourthly That which peculiarly belongs unto the Lord thou oughtest 4 Reâ—son not without his authority to meddle with But taking up of armes peculiarly belongs unto the Lord. Deut. 32. 35 where the Lord sayth Vengeance is Mine and of all kind of temporall vengeance taking up of armes that is the sword is the greatest which made David to choose the pestilence to fall upon his land rather then the sword 2 Sam. 24. 13. 14. Fifthly Rom. 13. The Apostle argues the point expressely Let every soule none excluded be subject unto the higher powers for there is no power 5 Reason but of God if no power then the power of a wicked Prince is from God and the powers that be are ordained of God Whosoever threfore resisteth the power resistteth the ordinance of God and they that resist shall receive to themselves damnation Here is a heavy penalty laid not the confiscation of thy goods nor the quartering of thy body but far worse the everlasting damnatioâ—â—â—th of soule and body in hell fire for ever Observe under what powers St. Paul lived and to whom he commandâ— this subjection even to those Idolatrous bloudy Emperours Claudiâ—s and Nero. Neither is St. Paul alone for St. Peter also joynes with him Submit your selves to every ordâ—nance of man for the Lords sake unto the King as supreame for so is the will of God 1 Pet. 2. 13 15. Sixthly Sâ—lomon counsels every wise man to keep the Kings Commandement 6 Reason and that in regard of the oath of God Eccles 8. 1. 2. Here the Covenant made by the people to obey the King is called the oath of God And who dare sin so far against his owne soule as to breake this oath of God by disobedience and rebellion Nor art thou Readâ—r frâ—e from this oath of God who hast taken the oathes of supremacy and Allegiance unto the King and hast so solemnly vowed to keep the late Protestation which includes them both But Solomon goes further and tells us The King doth whatsoever pleaseth him where the word of a King is there is power and who may say unto him what doest thou Now by the common rule Quod quaestiones affirmativâ— resolverâ—ntur negativè the sense is That none may say unto the King what doest thou How none Thou wilt say may not his Iudges or if not they may not the Captaines of his Host oâ— if not they may not his Princes and Nobles or
if not they may not the great Councell of 70 Elders mentioned Numb 11. 16. The Scriptâ—res answere none may none at all for who may say unto the King what doest thou or as Iob asked the question is it fit to say to a King Thou art wicked and to Princes Ye are ungodly Iob 34. 18 Seventhly God commandeth Touâ—h not mine anointed Psal 105. 15. Therefore â—hou mayst not smite him Therefore thou mayest not beâ—re 7 Reason armes against Gods anointed But if thou shouldest slay His anointed which â—e adventure thou mayest do if thou fightest against Him how hideous a monstâ—r shalt thou appeaâ—e to be before the Lord in the day of Iudgment Thou mayest not smite or curse the father of thy flesh be he good be â—â— bad Exod. 21. 15. 17. Prov. 20. 20. Nor set light by him Deut. 27. 16. nor withdraw thy obedience from him Mal. 1. 16. Therefore much lesse mayst thou smite or curse Gods anointed or set light by him or withdraw thy obedience from him whom not only the fift Commandement enjoyâ—es thee to honour Exod. 20. 12. but even the Heathens will tell thee that he is more then thy Father for he is Pater tui Pater Patrum et Pater Patriae The Father of thee the Father of thy Fathers and the Father of thy Country 8 Reason Eightly for subiects to take up armes against their owne King though an Idolater and opressour is contrary to the practice of Gods people in all ages for the Israilites were subject unto Pharoth and though he was a Heathen and sore Oppressour yet they were so far from rebellion that they would not go out of Egypt with out his leave Exod. 4. 23. and 7. 16. 12. 31. We read that Solomon was an Idolater 1. K. 11. 15. and a great Oppressour chap. 12. 6. yet the Israelites patiently submitted unto his yoke and rebelled not Abijah was an abominable Idolater and an allower of sodomy 1. K. 15. 3. 12. yet his subjects rebelled not Ahab was an Idolater 1. K. 16. 31. a slayer of Gods prophets chap. 18. 4. and an oppressour Chap. 21 19. yet his subiects râ—belled not Manasseh was a gâ—eat â—dolater and bloody Opressour 2. K. 21. yet his subjects rebelled not Ahasuerus was an Heathen and by the false accusation of wicked Haman made a decree to destroy to kill and to cause to perish all Iewes both young and old little children and women in one day yet he Iewes made use of no other weapons but what God had allowed Mourning fasting Weeping and wailing nd would not defend themselvs against that most unjust and bloody decree till the King had granted them leave at the request of Queen Esther Esther 3. 13. and chap. 4. 1. 3. 16. and chap. 8. 3. 11. In breife which of the Prophets did stirre up the people to take up arms against their Soveraign though they lived under many Idolatrous and cruell Princes Nay heâ—re what St. Iames writes chap. 5 10. Take my Brethren the Prophets for ensample of suffering adversity and of long Patience Ieremiah by the expresse commandement of God charged Zedekiah King of Iudah and all his people to be subject unto Nebuchadnezzard King of Babylon chap. 27. 4. 8. 12. who was a great Opressour and Idolatâ—r Dan. 1. 2 3. and 3. 1. 19. Christ our Saviour taught us obedience unto the higher powers by paying tribute unto Caesar and expressing how carefull Hâ— was lest He or any of His Diciples should offend them Matth 17. 25. 27 And He commands to render unto Cesar the things which are Caesars chap. 22. 21. And when the officers of the Iewes tooke Him and bound Him and led Him away to Annas and Caiphâ—s Iohn 18. 12. 13. it is testified That he was led as a sheep to the slaughter and like a Lamb dâ—mbe before his shearer so opened He noâ— his mouth Acts. 8. 32. And even on the Crosse that shamefull and cursed death of the crosse He prayes for His persecutâ—rs Father for give them for they know not what thâ—y doe Luke 23. 34. Behold behold hâ—re thy Saviour and take not upon thee the name of Christian if thou wilt not imitate Christ He was obedient to the laws of the Heatheâ—ish Emperours of Rome He commands thy obedience also He patiently submiâ—s himselfe unto the censure of those wicked High-priests and iâ— the midst of His bitter and unspeakeable Tortures on the Crosse His charity breakes forth in a prayer for His tormentors Hâ—re is no taking up of armes no doctrine of disobedience unto thy King no example of rebellion God is not the authâ—r of confusion but the Devill who was a murderer from the beginning 1 Cor. 14. 33. John 8. 44. The Apostles and Christians were subject and obedient uâ—to the laws and mercilâ—sse cruelties of the Heathenish and bloody Roman Emperors blessing their persecutors being patient in tribulation and alwayes praying for their enemies as Justin Martyr writes Apâ—logia secunda and Ambrose contra Auxentium and Tertullian in Apologitico Yea the Christians were obedient unto that proâ—â—st enemy of Christ and hellish Tyrant Julian the Apostate Se Augustine upon Psalme 124. Nor was this because the Christians were then few in number and unable to resist as some do wickedly averre to the great diâ—inuion both of the Dâ—esseâ— nobis viâ—num erorum â—tcopâ—arum Externi sumus et vestra omnia implevin 〈…〉 bes insulâ—â— Castelâ—a c. Tertul. glory of God and praise of his Saints but Tertullian gives the true reason Apnâ— sectam Christian orum occidi licet oâ— idere non licet According to the Profession of the Christians it is lawful to suffer death and be slaine but it is not lawfull to slay The unlawfullnes â—f resisting â—as that which restrained them As for their number he relates Apolog. chap. 37. that the Christians were so many that all * Cities Townes Castles Fâ—rts and prisons were filled with them And also Cyprian ad Demetriaâ—um writes thus Nâ—mâ— nostrum reluctatâ—r quamvis nimius et copiosus noster sit numerus Non of us do resist aâ—though our number be exceeding great and copious And certainly if thou shalt judge with righteous jâ—dgment noâ— making flesh thy arme thou caâ—st not conclude either from the smalnesse of their number or the slendernesse of prouision or defence that the children of God in a lawfull and just cause warranted from God word were at any time unable to resist The Lord will keepe the feet of his saintâ— for by strength shall no man prevaile 1. Sam. 2. 9. There â—â— no King saved by the multitude of an hâ—st a mighty man is not delivered by much strength A horse is a vaine thing for safety Psal 33. 16. 17. The battel is not to the strong Eccles. 9 11. Ionathan encouraging his Armour-bearer with this That their is nor strainâ— to the Lord to save by many or by few smote a garison of the Philistins and procured thereby the
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
to use the phrase of holy Writ for every matter pertaining to God and affairs of the King 1. Chro. 26. 32. See Chapters 23. 24 25. 27. Gen. 41. 33 34 41. Exod. 18. 25 26. 2 â—am 23. 23. 1 King 4 3. unto vers 20. 2 Chr. 17. 7 8. and Chap. 19. 5 8. and Chap. 25. 5. and Chap. 29. 21 25 27 30. and Chap. 31. 2. 5. 9. 11 Nehem. 5. 14 15. Hest 3. 1. and Chap. 6. 11. Dan. 2. 48 49. and Chap. 6. 1 2. By him all Armes and Fortifications are disposed and ordered 2 Sam. 8. 14. 1 K. 9. 15 17 18 19. 2 Chr. 8. 2. 3 4 5 6. chap. 14. 6 7. ch 17. 12 13 19. ch 26. 9. unto vers 16. ch 27. 3 4. ch 32 5 6 29. Neh. 7. 1 2 3. In a word all honour power and justice are in him and from him Whence it is manifest the King hath not his Realme nor Power by way of trust from his Subjects and therefore the Argument is drawne from a false Principle The eighth Objection If Subjects may never resist their Soveraigne then they must obey him in his unlawfull commands but this is contrary to Gods Word Prov. 4. 26 27. Amos 5 14. Rom. 12. 9. We ought rather to obey God then men Act. 5. 29. Therefore in unlawfull commands Subjects may resist The Answer To answer this Objection we must remember that there is a twofold obedience Active and Passive The Active obedience is to do what we are required which obedience we ought to yeeld to our Soveraigne when he commands that which is lawfull The Passive obedience is with meeknesse and constancy to beare the afflictions whereunto God hath appointed us 1 Thes 3. 3. Which obedience we ought to yeeld unto our Soveraigne when he commands that which is unlawfull Thus Shadrach Meshach and Abednego willingly submitted themselves unto Nebuchadnezzer to be cast into the fiery Furnace rather then to worship the golden Image Dan. 3. 17 18. And Daniel willingly submitted himselfe unto Darius to be cast into the Den of Lyous rather then to observe his idolatrous decree Dan. 6. 7 10. Of this obedience is that which our Saviour preached unto his Disciples in the Mount Matth. 5. 10 11 12. Blessed are they which are persecutâ—d for righteousnesse sake for theirs is the Kingdome of Heaven Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falsly for my sake Rejoyce and be exceeding glad for great is your râ—ward in Heaven for so persecuted they the Prophets which were before you And Saint Peter exhorteth us unto the same 1 Pet. 4. 12 13 14 15 16. Beloved thinke it not strange concerning the fiery triall which is to try you as though some strange thing happened unto you but rejoyce in as much as ye are partakers of Christs sufferings If ye be reproached for the Name of Christ happy are ye But let none of you suffer as a murderer or as a thiefe or as an evill doer or as a busie body in other mens matters Yet if any man suffer as a Christian let him not be ashamed God therefore doth alwaies require thy obedience unto thy Prince If his commands be lawfull then thou must obey him actively by executing his will if unlawfull then thon must obey him passively by submitting thy selfe unto his punishment So that there can be no cause or colour for thy disobedience no ground for thy resistance unlesse thou wilt obey neither God nor man The Oâ—jections being fully answered this truth delivered in Gods Word remaines firme and unshaken That Subjects may not take up Armes against their lawfull Soveraigne because he is wicked and unjust no though he be an Idolater and Oppressour But tell me Reader if thou canst where the Scriptures allow thee to take up Armes against thy lawfull Soveraigne who is a meeke and patient See His Maj 〈…〉 answer to the 19. Propositions Moses a tender hearted David no Idolater but a strict and carefull maintainer of Gods true Religion and such a one whom his very adversaries acknowledge to be The Defender of the true ancient Catholike and Apostolicall faith In whom Gods graces are so eminent that though hellish spirits have and doe daily foame out their malice against him yet there is not one who hath or can taxe him with unchastity malice pride cruelty prophanenesse negligence of Gods service or any other notorious vice except his deniall of giving away his birth-right be a breach of his Royall duty as the auhour of the Soveraigne Antidote would faine perswade us to believe without proofe p. 9. Nor canst thou justly say he is an Oppressour for he hath not onely taken away all Monopolies Shipmoney and all other grievances from the people but he hath by publique Act damned them for ever And further to shew his justice and Princely clemency he hath in this Parliament passed many excellent and profitable Acts unto his people which if we knew when to be satisfied would yeeld in few yeeres more then an hundred sold recompence for all our damages But what Religion art thou of who carriest the Kings faults so long in thy mind with a desire of revenge Doest thou say in the Lords Prayer Forgive us our trespasses as we forgive them that trespasse against us and yet bearest thou a grudge towards thy Prince Christ our Saviour tells us Matth. 6. 15. If ye forgive not men their trespasses neither will your heavenly Father forgive your trespasses And Saint Paul commands Let all bitternesse and wrath and anger and clamour and evill speaking be put away from you with all malice And be ye kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you Ephes 4. 31 32. and yet wilt thou never cease thy wrath and evill speaking against thy King wilt thou never forgive him Thou owest unto God more then ten thousand Talents Matth. 18. 24. And be assured for Christ has said it God will not forgive thee that great sum if thou doest not from thy heart forgive thy brother especially thy King that petty debt which he oweth and those small trespasses which he hath done unto thee Oh consider weigh the cause seriously enter into thine owne heart Against whom dost thou rise up Whom dost thou oppose Is it not the Lords Anointed is he not thy Father thy Master thy Head thy Lord and Soveraigne Hast thou forgotten how for rebellion Korah and his company and all that appertained to them went down alive into the pit and the Earth closed upon them Numb 16. 32 33. Was not traiterous Absolon hanged in an Oake thrust thorough the heart with three Darts while he was yet alive and afterwards cast into a pit 2 Sam. 18. 9 14 17. And shalt thou glory in thy rebellion against thy lawfull thy peaceable thy religious Prince and yet thinke to escape the judgements of
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
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
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