the earthen and mortall God be rejected justly To this purpose the Example of Daniel is registred in holy writ A law was signed by king Darius that none should make any Petition to God for certain dayes Daniel disobeyeth this law he is cast to the lions to be devoured he is delivered by Gods Angel Darius congratulateth his deliverance and Daniel justifieth his former Disobedience saying Vnto thee O King have I done no hurt Kings are not to think it any injury or derogation to their Royalty that the King of Kings be rather obeyed King Solomon saw the Equity hereof when distinguishing of Heights of powers in the case of oppression of the people by unjust Judges he said There is higher then they meaning the King whom in that respect also he calleth The Highest on earth to whom the Subject might appeal but if the King will not then to know that there is one Higher then the Highest even God Thereby teaching Inferiours that they must still vail to the Highest And our Canon which will have us subject to the Higher Powers before the lower among men doth by Analogie instruct us principally to be Subject to that Higher Power by whom these Powers are namely as saith the Canon By the Ordinance of God A case clearly resolved long since by the Apostles for Christ had commanded his Disciples to goe and teach in his Name the Jewish Sanhedrin inhibiteth them saying Teach no more in that name they rejoyne Whether it be better to obey God or Man judge you An answer so Rationall Conscionable and Irrefragable by referring it to the Judgement and Conscience of whatsoever Adversary that had any knowledge of God as that it was an impregnable convincement But we never reade of a lawfull Resistance to Governours whereof the Canon here speakeâ—â— for it is called a Resistance of Powers and therefore it intimateth and withall condemneth a Powerfull violent Resistance whether it be made by Persons invaded or else by Persons invading for these two are to be differenced The Conspirators whatsoever else they might inwardly intend doe openly professe not to use any violence by Armes untill they shall be invaded and therefore it is that they palliate this their Opposition with the name of a Defensive Resistance repeating againe and againe the word Defence Hereupon I am compelled to take up that Out-cry of Tully against Tubero for bringing men into the field armed with Speares and Swords Quis sensus armorum saith he What other meaning can mortall weapons have then mortall wounds except the Conspirators would have us thinke that there is more mercy in Muskets and Canons then there could be in Swords and Speares or that if our King should be constrained which God forbid to dispute his Right by Armes they would defend themselves without blowes and bloodshed It will be no excuse for them that there is a Generation more rebellious then they who invade before they be invaded and that also in pretence of Religion These I need not name they are to all the world so visible both by publike Invasions and treacherous Assassinations For it is needlesse to reckon up unto you the Romish often machinations to raise publike Insurrections the Curse of God upon the last Northerne Rebellion is felt of this Countrey Inhabitants even at this Day As for Assassinates by Popish and Jesuiticall Suggesters the miseries of France and horror at the sight of their Kings wallowing in their gore-blood the joy of England for Gods manifold and miraculous Deliverances to our last Queene and King of blessed memory together with the whole State of this Kingdome do fully proclaime O that both these Spirits of Rebelliousnesse would now at the last abhorre the mischiefe of all violent Resistance by Consideration of the Grievousnesse of the Crime which in the next place is to be spoken of He that resisteth the Power what Resisteth the Ordinance of God That is Resisteth God himselfe WHence we collect a Condemnation both of Actuall Resistance and an Habituall Purpose of Resisting Touching the former both the Romish Seducers and the Conspirators oppose affirming and teaching viz If that Kings shall proove either Tyrants to their owne people or else Persecuters of the Professors of Religion then Subjects may arme themselves and make hostile Resistance This Doctrine is most notorious in the Romish Schooles The Conspirators inspired with the same Spirit will needs be thought to have an advantage from the verses following because the Subjection here required is prescribed in behalfe of Governors who are said to be such Rulers who are not a Terrour to Good workers but to Evill who are Ministers of God for Good and Revengers to execute vengeance on them that doe Evill Hence the Conspirators But Tyranny and unjust violence say they is not the Ordinance of God and be that resisteth it resisteth not the Ordinance of God for such Rulers are a Terrour to good Workers but not to Evill And the whole course of the Apostles Argument runs against Resistance of lawfull power commanding things good We must therefore acknowledge Tyranny to be the Ordinance of God and for good or extrude it from the Apostles argument Thus we see the Ministers among the Conspirators as Drummers in the Campe strike up their Alarme to war and violence and bewitch mens soules with that Sophistication which is called Ignoratio Elâ—nchi And this Poyson likewise they have suckt out of the quils of Romish Sophisters That this may appeare to very Novices in Religion I shall give to our Adversaries their foure Objections foure punctuall Answers The first is That the Powers to whom Subjection is required by this Canon were indeed Tyrants to their owne Subjects and Persecuters of the Christian Professors For were not these Powers heathen Governors were not the most of them cruell Tyrants were they not all professed enemies to the Christian faith and Persecuters of the Professors thereof This cannot be denyed but if any mans ignorance should gainsay it we might instance in the Emperour Nero who was the highest Power in the world at this time He after the fift yeare of his Empire became so bloody a Tyrant even to his owne heathenish people that they branded him with the blacke marke of a Monster And he was so vile and violent an Opposer of Christian Religion that his Raigne hath beene registred ever since by Christians to have beene their First fierie persecution whereof the holy Pen-man of this Epistle felt some sparkles for Ephes 3. he displayeth himselfe saying I Paul a Prisoner of Iesus Christ Whence was that Epistle written the Subscription thereof saith From Rome And the like we reade in the Epistle to Philemon All this notwithstanding S. Paul requireth Subjection to this and to all Other never so Tyrannous Governours With what front or face then could these Romish and other Seducers distort this Text for proofe of a Rebellious Conclusion Their second Ignorance if yet it may be called
must be To Whom and the Canon saith in the next II. Part. To the higher Powers THere were almost in all ages of the world divers kindes of Powers and Governments which I need not rehearse but the principall ever was the Monarchicall whether it were by Conquest Election Inheritance as the firmest or otherwise and in the Monarchicall have alwayes been divers degrees of Powers yet so that one was Supreme and the other Subordinate which S. Peter doth distinctly exexpresse * Be ye subject to the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Supreme And to his Governours as them that are sent of him I should now proceed but the Conspiratours do interrupt me saying That a difference would be put between private persons taking arms for Resistance and inferiour Magistrates Judges Counsellers Nobles Peers of the land Barons Burgesses c. where they confesse that the Magistrates Judges Nobles c. are all Inferiour to the King and yet argue from the Combination of all these for Resistance by arms Now hearken we to the Canon Let Every soul be subject to the Higher Powers but Inferiors are under the Monarch as the Higher and so are they confounded out of their own mouthes But they and the Romish descend yet lower as we shall finde in discussing the Reason Why we ought to be subject to the Higher powers which is the next Point And III. Part For there is no Power but of God the Powers that be are ordained of God THerefore it is plain say we God requireth a loyall Subjection Here again both the Romish Seducers and these Conspirators conspire together in defence of another Principle to wit When they have no power of Resistance in themselves then to envenome and intoxicate the braines of the people with an opinion that the Power is in them to Resist by violence when there shall be Occasion So say the Romish but why because forsooth Majestie is seated in the people because the Princes are made by consent of the People and because St. Peter calleth them Humane Creatures Accordingly the Conspirators as if they meant to be the disciples of Papists their words are these The people originally make the Magistrate and not the Magistrate the people And all this being supposed their conclusion is for Defence of Religion against Magistrates by the power of the People Then which there could not be uttered a more foâ—d false or pernicious Conclusion as the Canon it self will shew from point to point I. Fond for what saith the Canon The powers that be are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained of God that is orderly constituted but if when the People have constituted a Ruler over them there remaineth in them a power dormant upon Occasion to over-rule and un-king and un-make him to whom they are Subjects this were as unorderly and ougly a confusednes in the Bodie politique as it would be in the body naturall to stand on it's head with the heels upwards Their other Objection is out of S. Peter for calling Magistracie an Humane creature because of the Choise of the People as if therefore by it the same humane and popular libertie might be dissolved it is frivolous because S. Peter addeth there Be ye subject unto the same humane Creature for the Lords sake II. If the Doctrine be fond it must needs be false and that more evidently by that which shal be opposed against it in the Canon which saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The powers that be are of God Powers that be Are they then once established then whatsoever the Government be they are of God God owneth them they may not be disturbed For as silver whilest it is mere Plate if it be tendred for exchange may be either taken or not by the partie to whom it is offered but if it once receive the Kings stampe and be coyned it is currant money and may not be refused Or as Acts of Parliament whilest they are but voted are but only Consents but after they have the Kings Royall assent they become Statutes which may not be transgressed So is it in governments as soon as any is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created by man as S. Peter calleth it it becometh thus Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods ordinance and may not be Resisted This Lesson our Saviour Christ taught all Christians by his own example who although he were Lord of lords and King of kings yet making himself as man subject to higher Powers he would acknowledge them both in the Supreme Magistrate and therefore he paid Tribute to Caesar and in his Deputy Pilate as Subordinate to whom he giveth testimonie of his divine right that he had his Power from above namely from God Which thing is so evident that some Popish Divines could not but perceive it Lastly here is made visible the Pernitiousnesse of this Infatuation by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fourth verse He carrieth the sword to wit One chiefe Governor but One sword for albeit there be Governours under Governours moe or fewer yet because the Subordinate are dependant All upon the chiefe One and doe execute capitall punishment in the name and authority of the Highest All are accounted but One Sword and Subalterna non contradicunt But when as the people shall be making forceable Resistance there must be clashing of Sword against Sword Nay and by this their learning which we now hear the Sword is wrested out of the hand of the King put into the power of the People that is into the hand of a Mad man I have said this and have good warrant for it for when King David in the like case like Case nay never was the like Case heard of namely that a King was so injuriously cheated of a Kingdome when King David I say was delivered from the Contradiction of his people he giveth thanks to God that as he Stilled the raging waves of the Sea so he repressed the Tumults of the People Comparing hereby the Tumultuousnesse of the People to the Raging waves of the Sea and is therefore translated in our Church-book more emphatically The madnesse of the People O mercifull and powerfull God! grant we beseech thee the like experience of thy deliverance out of the outragious Contradiction of the people unto our gracious Soveraign that He may likewise praise thee the Lord of hosts in the great Congregation I proceed unto the Contrariety to Loyall Subjection which is called Resistance in the IV. Part of this Canon Whosoever therefore resisteth the Power resisteth the Ordinance of God IN these words you may perceive an Act Which is Resistance of Magistracie and the Crime therein which is Resisting the ordinance of God It is not He that obeyeth not but He that resisteth for there may be a lawfull yea and a necessary not-Obeying as whensoever the immortall God shall Command any thing and any power on earth shal give it a Countermand then must the Law of
Ignorance is that they discerne not this their inconsequence viz. The Canon exacteth subjection to Governours that are no Terrour to good Workers Ergo To those that are a Terrour to good Workers they owe no Subjection Just as if in Chatechizing Children in their duty to their Parents they should instruct them saying Divine Scripture commandeth you to reverence your Parents who bring you up in the feare of the Lord Ergo if your Parents shall vexe you in your good Doings you must not yeeld any Reverence unto them Thirdly they will not see that there is a temporall Good redounding unto Subjects even under most tyrannous Governours I say againe They will not see it who name Calvin as standing for them but onely name him alleaging no place Now will any doubt but that when they argued from this Text they did consult with Calvin upon it then whom upon this place they could not have a greater Adversarie He saith indeed that the Text requireth Subiection to Governours for the Good-sake that Government bringeth but doth hee contrarily conclude a no subjection if they shall peradventure degenerate and turne Tyrants His words are Et â—amsi non rarò degenerant qui Principatum tenent nihilominùs deferenda est eis Obedienâ—ia que principibus debetur That is Although they should degenerate from the office of good Magistrates yet is the Obedience due unto Princes to be performed to them But our Conspirators acknowledge no Good in the Government of any Tyrant notwithstanding that Calvin instructeth his Reader in this point also Quanquà m nè sic quidem abutuntur potestate suâ Principes bonos innocentésque vexando ut non aliquandò ex parte speciem aliquam justae dominationis retineant Nulla ergo Tyrannis esse potest quae non aliquâ ex parte subsidio sit ad tuendam hominum Societatem This his judgement is worth the translating Neverthelesse saith he Princes in vexing good and innocent Subjects doe not so farre abuse their authority but that they preserve some part of just Government Therefore there can be no Tyranny which may not in some degree be an Helpe and Aid to the Common-weale So Peter Martyr commenting upon the same Text hath these words Nisi Tyranni saevissimi aliquam habeant rationem juris potentiam illam suam retinere non possent And it is very true for if Tyrants should not uphold the publike Justice and Peace in some degree they themselves could not subsist or support themselves He instanceth in Nero Cùm ipse Imperio suo opprimeret orbem terrarum tamen jus dicebatur nec vis legum funditus eversa erat è rebus humanis The difference therefore in this Case between the Incendiaries and Calvin is no more nor lesse then this They say that the Argument of the Apostle Extrudeth it is their own word Subjection to Tyrannous Governours But Hee denyeth this And they reject the said Governours as if they were void of all publike Justice But He saith there was never any such Tyranny heard of A fourth Crotchet they have namely that If we be Subject to Tyrants then must we confesse that Tyrannie is the Ordinance of God So they collect for want of Spectacles for so may we call a Distinction Ordinatio Commissionis Permissionis one and the same man having Both. Nâ—râ— a King by Gods Ordinance of Commission the same Nero a Tyrant by Gods Permission yet Permission not Speculative onely but Ordinative which useth a Tyrant for to bee his Flagellum A whip for scourging the Wicked as Scripture teacheth and as God himselfe avoucheth of himselfe by his Prophet saying I gave them a King in my wrath Take you for instance unjust Pilate of whom you have heard who albeit by Gods Permission an unjust Governour yet is acknowledged to be by Gods Commission and Ordinance a Governour as one having his power from Above And thus is the maine Fort and Bulwark of both the Romish and Seditious Conspirators utterly demolished touching Actuall Resistance even against Tyrants themselves how much more against the Nursing Father of our Church who is no way liable to so wicked an Imputation as will hereafter appeare The second kinde of Resistance is that which we called Habituall in a purpose of Resisting of which now This I note because of another notorious Principle held by both our Conspirators For the Romish They allow their Professours sometime to performe Subjection to Protestant Princes but it is under this Parenthesis of onely The Case thus standing and Untill there be force to Resist Which Lesson the Conspirators may seeme to have learned who whilest they wanted force stood upon good termes of peace and Subjection but no sooner were they furnished with Armes but they began to threat which is as wilde and vile a piece of Learning as the former and commeth now to bee Confuted both by Text and Context The Text saith Omnis Anima Let every Soule be subject the Reason why the Denomination of the whole man is given Animae to the Soule as Aquinas glosseth is Because Subjection should be ex animo Secondly It is called the Ordinance of God who is the searcher of the Heart because he saith concerning Obedience to himselfe Give me thy Heart And that he will have as due Subjection to cruell Governours as Obedience of Servants to their froward Masters none will make question But concerning the duâ—y of Servants towards their Masters Saint Peter enjoyneth them to bee Obedient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their froward and perverse Masters And S. Paul That they serve not onely the eye of the Master but in singlenesse of heart as unto Christ For otherwise it is but brutish like to the service of Horse and Mule whose mouth must be holden with bit and bridle Lastly the Context acknowledgeth concerning Subjects It is necessary you bee subject not for Feare onely namely of the Temporall sword but for Conscience sake also that is for feare of Gods vengeance which this Canon denounceth against obstinate Resistants as is now to be unfolded in the last Part of this Canon V. Part. They that resist shall receive to themselves DAMNATION THe Transgression being so hainous the Judgement must needs bee grievous and so indeed it is thrice-dreadfull Once as being Intolerable signified in the word Damnation wherein are comprised the two Extremities of Punishment one of Paine which in Scripture is shadowed under the Metaphor of Fire the other the Extremity of Continuance for Time expressed in the Epitheâ— Everlasting Next is the Unavoidablenesse thereof as it is in the Canon shall Receive Damnation To wit Although such Resistants shall escape the Edge of mortall Powers yet if Giant-like they will needs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resist God he will at length be too hard for them They shall inâ—allibly Receive Damnation Lastly the Judgement will be most just to make them inexcusable for so saith the Canon They shall receive
A SERMON PREACHED Before the KINGS most Excellent MAJESTIE in the Cathedrall Church of DURHAM Upon Sunday being the fifth day of May. 1639. By the Right Reverend Father in God THOMAS Lord Bishop of DURESME Published by his Majesties speciall command ¶ Imprinted at London by ROBERT BARKER Printer to the Kings most Excellent Majestie And by the Assignes of JOHN BILL 1639. ROM XIII I. Let every soul be subject to the higher POWERS c. THis argument of Subjection is the subject matter of the Epistle read this day 1. Pet. 2. which I have transferred to this Text of S. Paul only for more apt method and manifestation sake which how seasonable it is for the occasions of this unseasonable and dismall time alas it is too evident a Time I say wherein the seditious Faction professeth forcible Resistance against Soveraignty for defence of Religion Now therefore this text being a divine Canon of Christian Subjection it will be easie hereby through Gods assistance to pull off the vizard of pretence of Religion from the visage and face of Rebellion it self I propound to my self this Theme to be discussed to wit That arms are not to be taken up by Subjects for defence of Religion for the Canon it self teacheth us 1. Who is the Subject Let EVERIE SOVL be Subject 2. To whom To the higher POWERS 3. The why For there is no power but of GOD and the powers that be are of GOD. Next because Contraries being compared together illustrate each other the Apostle useth this art for having prescribed Subjection he delivereth the Contrary which he calleth Resistance Whosoever resisteth This he sheweth what it is both in the heinousnesse of the Crime He resisteth the Ordinance of GOD and also in the dreadfulnesse of the Iudgement He shall receive to himself DAMNATION These are the five stages of our future proceeding which I therefore so name because my purpose is God willing to hasten thorow them with all convenient speed I. Part Who Every soul EVery soul By Soul understanding by a Senechdoche as all know the whole person of man as often else-where in holy Writ But what Every soul subject Not I saith the Pope and so all Popes of after-times for we have power over all Powers be they Emperours themselves to kick off their Crowns with our feet to depose their persons and to dispose of their kingdoms Nor we say the Popish Clergy for our function is spirituall and therfore doth in it self in all cases challenge Exemption Nor we say the seditious Conspirators in the case of defence of our religion I have therefore joyned the Romish and these other Factious together that it may be known that although the Romish and the Church of Scotland whereof these Conspirators would be members do dissent in Religion no lesse then Antiquity and Novelty for those points whereof the new Romane Church have made a new Creed of mo then XII new Articles of Faith and differ also as much in some parts of Gods worship as Religious from Superstitious and Idolatrous notwithstanding they agree in this one Conclusion of professing violent Resistance for defence of Religion and in the most Principles conducing thereunto insomuch that the Conspirators who otherwise hate our Church Ceremonies albeit most Indifferent and in use Laudable even because they seem to them Papisticall do neverthelesse for confirming their seditious Conclusions alledge saying in these very termes The Papists are witnesses c. Howbeit this Canon doth in effect give them both the lie because the word Soul signifieth the whole man and seeing there is no man either so Spirituall or Secular but he hath an immortall Soul incorporate in a mortall body it must follow that every man is obliged both body and soul to subject himself to the Higher Powers And what Powers these are the Context pointeth out by their Symbol and Ensigne namely of him that carrieth the sword even the temporall Magistrate And that this doctrine was both professed and practised thorowout the whole Christian Church for above 600. yeers is manifoldly manifested by Evidences registred in all Ecclesiasticall Records whether they concern the Greek or Romane Church But we at this present may content our selves with two kindes one from the Greeks even in their Commentaries upon this Text Let every soule c. That is say they Every Apostle Evangelist Prophet c If every apostle must be subject then Peter then his Successor every Pope then every Popish Ecclesiastick As for the Secular it followeth in Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every other whosoever c. Which is an acknowledged truth even of their own Espensaeus saying What Greek authors did not hold that the apostle hereby taught that all the faithfull were to be subject to worldly Governours II. Concerning the Romane Church what need more then the epistles of ancient Popes yet extant which they writ to the Emperours of their severall ages for above 700 yeers all agreeable to the stile of Pope Gregory the first sirnamed the Great in his Epistle unto the Emperour Mauritius one somewhat vexatious unto him after this tenour Ego indignus famulus tuus Jussioni tuae subjectus i. I your unworthy servant am subject to your command Here you hear his profession will you see it in his practise The same holy Pope being commanded by the same Emperour to proclaim an Edict which although Gregory thought it to be unlawfull in it self yet held it necessary for himself to publish it thorowout his Diocesse that done he rendreth the Emperour this his account Serenissimis Iussionibus tuis obedientiam praebui i. I have obeyed your Majesties commands As for the other Romane both People and Clergie one would think that the dedication of this Epistle To the Romanes might instruct them to know their duties thus To all that are at Rome beloved of God called Saints What even this Canon as well as any of the Epistle els Let every soul be subject to the higher Powers Thus Then but contrarily Now and therefore so much is the Church of Rome in point of Subjection degenerated from it self so farre as that divers hundred yeers after this Pope Gregory when the Archbishop of Sens in France challenged the priviledge of Immunitie from all subjection to the King he was encountered by S. Bernard and arrested by vertue of this Canon of Omnis â—â—ima saying Forget you what is written Let every soule be subject to the higher powers Qui te tentat excipere 〈◊〉 〈◊〉 decipâ—re i. He that seeks to exempt doth but labour to delude and seduce you Finally whenas the Pastors of the Church Catholike performed Subjection themselves for more then â—00 yeers after Christ it can be no question but they catechised their people in the same Canon and Article of Christian loyalty This case being so plain that any man may understand the necessitiy of subjection in Everyman our next Quaere
such are our enemies We fight not against flesh and blood but against c. And such are our weapons The weapons of our warfare are not carnall And such our fight I have fought a good fight speaking of his manifold Afflictions And such is our Victory against all worldly force even in suffering for the faith of Christ as is signified by that saying of S. Iohn This is the victory which hath overcome the world even your faith And indeed this particular vertue and Spirituall Good is graphically set out by the Apostle Ephes 6. in the Panoplie and spirituall furniture of a Christian Souldier for without that the lustre of Spirituall Graces could not be glorious not the Girdle of veritie which we professe nor the Brest plate of righteousnesse and sinceritie of a good Conscience nor the Sword of the Spirit which is an Animositie in professing the same Truth nor the Shield of faith which without persecution seemeth outwardly conspicuous sometime in an Hypocrite not the Helmet of salvation which is Hope by a constant endurance of death in despight of the world which is Christian Conquest it selfe Let not the Conspirators say now as they have done that They who will not now take up Corporall Armes for defence of their Religion they endanger their owne Soules and they are but worldly men they are Gallio's not caring for these things they are like Festus holding difference of Religion to be but certaine questions c. For I shall aske them but two Questions One whether They who preach Suffering for Religion rather then to Rebell against Soveraigntie or They that cry Arma virúmque to preserve their bodies be the more Spirituall and Consequently more Religious Next I demand If that Primitive Christians who were innumerable had turned worldly Souldiers how should they have become those Souldiers of Christ in remembrance of whom the Church glorieth in her praiâ—eâ— and glorifying of Christ chanting and singing The noble Armie of Martyrs praise thee For I hope they will not dare to put on the Româ—sh face as to say they of the Primitive Church Resisted not because they wanted Force whereof something is to be said by and by In the Interim I would be rightly understood in this Discourse My Theme is directly against their pretence of hostile weapons for Defence of Religion For though to speake in the Generall it be lawfull for one Kingdome to defend it selfe from the Invasion of another Kingdome for Religion-sake where they are paris juris yet not here where the Condition of Subjects to the Higher Powers is considered Againe If such a Case as hath been knowne be propounded when the King or State shall give Forts and Castles to some Subjects for to defend and secure their profession of Religion I may say these Cautions fight not at all with my former Conclusion grounded upon the divine Canon of Omnis Anima I cannot sufficiently discharge my Taske except I may be permitted to deliver three Briefs that I may so call them 1. A Briefe Confirmation of the former Doctrine by Antiquitie 2. A Briefe Contestation in behalfe of Protestants 3 A Briefe Application to the Person who is now principally engaged 1. The ancient Catholike Church and Mother of all Churches Christian ought also to be acknowledged our blessed Nurse from whom we may suck the most pure and wholsome milke which the innumerable multitudes of Martyrs Confessors and Professors did who notwithstanding the 300 yeeres persecution for Religion never used or professed any forcible defence To this our Romish Adversaries in behalfe of their Parricides shape us a briefe Answer to wit that the Martyrs who suffered for Christ did want force of armes to resist which their Answer they themselves knew to be as false as they would have it seeme to be true because they could not be ignorant that divers Apologies were then made in the name of all Christians unto those persecuting Emperours to remove from them all jealousie and suspition of disloyaltie principally by this Reason that they having warlike power enough yet held it a part of Christian Religion not to make any forcible resistance Tertullian in his Apologie beginneth with an Absit God forbid saith he that the Christian profession should revenge it self by humane force although there can be no war made against us but we are fit and sufficient for it if we would seeke revenge of our Persecutors nor should we suffer our selves to be slaine unlesse that our Christian discipline and profession were rather to be slaine than to slay So He. Saint Cyprian expressed the same Christian profession Not to seek revenge against unjust violence but to leave that to God Although saith he our people be excessive in number c. Greg. Nazianz. expostulateth thus against the persecuting Heathen Who is there of you all whose life any of our people have endangered albeit otherwise boyling with heat and anguish Saint Ambrose when the Emperor invaded his Kyrk and the people were ready to make rescue so farre as that the Invaders could not have sustained their force I restrained them saith Saint Ambrose for prayers and teares are my Armour and I neither ought nor may make other resistance In a word the universall Christian Resolution was proclaimed in these words Precamur Auguste non resistimus which Resolution of not-Resisting our Saviour confirmed when he allowed his Disciples not so much as any outward Buckler excepting onely Fuga Flight from one Citie to another which is by consequence Flie and therefore not Resist and Fight And for the integrity of Subjection and true Loyalty Arnobius was bold to preferre Christians before all the heathen Subjects even in the dayes of Persecution in the name of the Catholike Church of Christ in the point of true Loyaltie Vos conscios timetis Nos conscientiam That is in true sence You Gentiles performe your subjection onely for feare your disloyaltie should be knowne of others but we Christians feare lest our Conscience should accuse us before God We may seale up this truth with the Confession of three learned Romanists The Christians saith one did not abstaine from violence against their Persecutors because they wanted force Another It is not to be read for two hundred yeers after Christ that Christians used any forcible Resistance against their persecuting Emperours though they were equall in strength Yea Christians then held that hereby they did prove their religion to excell all others in the world and thought themselves therefore to be called Christians of Christ whose doctrine this was to obey Magistrates A third and so I have done Christian Martyrs saith he when for multitude they might easily have conspir'd against their cruell Persecutors yet bore such honour to Kings higher Powers that they chose rather to dye then to resist And the Consequence will hold that if there were an obligation in Christians to professe subjection to Heathenish