has power not onely to Excommunicate but also to Depose and Remove all Emperours (c) Papa habet dominium seu imperium temporale in omnes homines quantaecunque eminentiae ac dignitatis sint ita ut Imperatores Reges his Inferiores si Religioni justitiae Christianae adversentur non solùm excommunicare sed ab officiis removere ac deponere possit c. Jod Lorich Flagell Papa p. 443. Kings and Secular Magistrates that are Irreligious and Heretical And if such Emperours Kings and Princes so excommunicated and deposed shall resist the Pope's Authority and endeavour to continue themselves in their Thrones then the Pope (a) Si autem nolint potest ipsemet Papa conscribere exercitum Rebelles pro viribus subjugare ibid. has power to raise an Army and by force to subdue the said Rebellious Kings and Princes And the said Lorichius nominates several Emperours and Princes that have been Excommunicated and Deposed by several Popes For instance Leo Isauricus the Emperour excommunicated by Pope Gregory the Second Childeric King of France Deposed by Pope Zacharias and his Kingdom given away to Pipin Henry the Emperour was Deposed by Pope Gregory the 7th Frederic the Emperour was Deposed by Innocent the 4th Otto the Emperour was Deposed by Pope Innocent the 3d. And as for the rest of Emperours and Kings deposed by the Popes Lorichius refers his Reader to Baronius his Annals and to Bellarmine de Pont. Sum. l. 5. c. 8. And we will refer our Reader to the Histories and Lives of Hen. 8. Edw. 6. Qu. Eliz. K. James Who were all Excommunicated by the Pope though God bethanked they were all strong enough to keep themselves in their thrones Suarez who is an Antesignanus among the Jesuits declares in several places of his Book intituled Defensio Fidei That the Pope has power to depose (a) Post sententiam latam omninò privatur regno ita ut non possit justo titulo illud possidere ergo ex tunc poterit tanquam omnioò Tyrannum tractari consequenter à quacunque privata persona poterit intersici Suarez defens fid l. 6. c. 4. any Heretical King and that when any King is deposed by the Pope then any private person may lawfully kill such an Heretical King Lessius and Filliucius jointly affirm That any private man may for the propagation of Religion kill any King or other man who shall oppose the Growth of true Religion though as the Lord Bishop of St. Asaph well observes Lesstus says Talis * Lessius de jur just l. 2. c. 9. dub 8. sect 47. in Republica benè constituta ut Homicida plecteretur c. Few men will attempt to doe it for fear they should be hanged for their pains And very confidently Father Campian declares That all the Jesuits throughout the whole World are enter'd into a solemn League and Vow to make away and destroy all Heretical Kings in any manner whatsoever nor will they despair of effecting it Camp in Ep. ad Concil Reg. Angl. p. 22. as long as there shall be one Jesuit remaining in the World We might produce Paulus de palatio and many other Writers of the Roman Church to the same purpose But these are sufficient to prove our Assertion to wit That the Doctrine and Practice of Deposing and Killing Lawfull Kings and of precluding their Lawfull Heirs from reigning for their Heresie or for want of Grace or for their Moral Wickedness is grounded and first founded Upon Popery And was preached and practised first of all by the Popes and Papists of the Church of Rome SECT II. The Doctrine and Practice of Resisting Lawfull Kings and of Deposing and Killing them and of Excluding their Right Heirs for want of Grace or for ill Government or for being Idolaters or for being of a different Religion from themselves is also grounded on Fanaticism BY Fanaticks Rodolph Gualter means all those who Deny the King's Supremacy and set up some other power above the King which may controll him in matters Ecclesiastick and Civil although they be not Papists in profession And these Fanaticks (a) De Christi Ecclesia Isaias vaticinans Reges ejus nutritios Reginas nutrices fore pollicetur sunt haec observanda non solùm propter Anabaptistas horum similes Fanaticos homines qui omnem cùm Politicum tum Ecclesiasticum ordinem è medio sublatum volunt verum etiam propter Pontifices c. qui in Ecclesia omnem potestatem ad se transtulerunt nefas esse clamant ut Reges atque Principes quicquam in illa constituant aut ad reformandum cultum Dei manum admoveant Rod. Gualter in Div. Luc. Homil. 177. p. 468. And again he says Fateor tamen hujus mali culpam non minima ex parte in Phanaticis quibusdam haerere qui religionis libertatis Christianae praetextu abutuntur ut Ordinem politicum turbent indignum esse dicunt Hominem Christianum pura Regem gladio armatum esse quo alios suae professionis homines coerceat ibid. Hom. 195. p. 515. are not onely Anabaptists and Quakers but they are also the Classical Divines commonly called Presbyterians and the Congregational Divines aliàs Independents All which do deny the King's Supremacy and do set up another power above that of the Kings Such as the Consistorian Power among the Presbyterians And the Congregational-Church Power among the Independents These are the men What is meant by Fanatick and what by Fanaticism we mean by Fanaticks and their Doctrine and Practice of Deposing and Destroying Kings for their supposed Tyranny Idolatry or want of Grace and of Precluding their Right Heirs for any such Reason Is the Sum of what we mean by Fanaticism And because These men pretend to be against Popery But yet do deny the King's Supremacy and do maintain the Popish Doctrine and Practice of Deposing and Killing Kings and of Debarring their Lawfull Heirs from Reigning for their Tyranny Heresie and want of Grace We therefore call them Fanatical-Recusants and not Protestants Of this Number of Anti-Protestants we cannot but reckon these that follow John Calvin who in his Sermon 131 on Job 34. writ in French has these words as they are Translated into English by Arth. Gilding Anno Dom. 1573. Whereas God hath forbidden private persons to rail upon their Rulers Jo. Calvin Serm. 131. in Job 34. p. 675. it is to make us to live in peace and without trouble and to yield some Reverence to the seat of Justice But if there be evil and wicked Governours they must be sharply rebuked according to their Deservings And we must pull down all Loftiness that lifteth up it self against our Lord Jesus Christ Those then that will needs be spared and have their Vices untouched because they be in Authority must coin a new Gospel Of which number are the Kings in our days which will needs be called Anointed and Holy
Kingdom and in Print justified the said Murthers The Fanaticks in Scotland Murthered King James the Fifth And the Fanaticks in England most inhumanely Murthered in the open sight of Heaven and Earth King Charles the First and in Print they justified the said horrid Murther to be a Lawfull and Meritorious Act. The Papists of Lombardy Banished their Lawfull Prince Frederick Barbarossa the Emperour and at last betrayed him to the Sultan of Egypt The Fanaticks of England by Vote of their Rump-Parliament Banished their Natural Prince King Charles the Second and all the Royal Family and did what they could to have betrayed Him into the hands of his Foreign and Domestick Enemies Since the King 's happy Restauration the Fanaticks have out-done the Papists as to their Number of Plots We hear but of three Popish Plots and onely two of them fully proved The Papists Plots were 1. The Burning of London for which Hubbard a Papist of Roan was Executed 2. Oates his Popish Plot for which Edward Coleman and several others suffered Death 3. The Meal-Tub Plot for which Mrs. Celliers a Papist was imprisoned and fined Whereas the Fanaticks Plots have been Many more since the King's Restauration such as 1. Venner's Plot for which he and several others were Executed 2. The Disbanded Officers of Oliver's Army and others plotted the Burning of London before 1666 and Killing the King for which seven or eight of them were hang'd and quartered at Tyburn 3. Tong 's and other Fanaticks Plot in 1662 to Murther the King and the Duke of York c. was proved against Him and his Confederates at Old-Baily London for which They were Executed 4. Mason's Northern-Plot in 62 and 63. for which about twenty suffered Death in Yorkshire and elsewhere 5. Rathbone Tucker c. in 1666 their Plot to have kill'd the King and to have deposed the Bishops and to have altered Religion 6. Colledge's Plot to have seized on the King at Oxford and with his Protestant-Flail to have Murthered the King's Leige-Subjects for which he died by the hand of Justice 1681. 7. Shaftsbury's Rumbold's c. Plot at Rye-House in Hertfordshire to have Murthered the King and the Duke of York for which Captain Walcot and others were Executed 1683. and Sir Thomas Armstrong and Holloway were Executed for the same Plot 1684. We cannot but note that The Papists in their Plot would have killed the King but have saved the Duke of York the Right Heir to the Crown The Fanaticks in their Plots would have Murthered both the King and his Right Heir the Duke of York The Papists had their Jesuits Whitebread Gavan Hartcourt c. to promote their Plot. The Fanaticks had their Priests Lob Ferguson Casteers c. who encouraged their Plot. The Papists engaged several of the Nobility in their Plot against the King if Oates Bedloe and others may be credited The Fanaticks engaged many if not as many of the discontented Nobility in their Plot if Keeling Rumsey and the Condemned persons Confession may be believed In Oates his Popish Plot Were six Lords Impeached in Parliament and none fled for it Such as The Earl of Powis Viscount Stafford who was Executed Lord Petre. Lord Arundell of Wardour Lord Bellasis In Keeling's Fanatick Plot were accused to be eight Noble Men Such as The Earl of Shaftsbury who fled and died in Holland The Earl of Essex who destroyed himself in the Tower The Duke of Monmouth who submitted Ford Lord Gray who fled William Lord Russell who was Executed Lord Howard of Escrick a Witness Lord Melvin who fled Brandon Lord Gerard Bailed And be pleased to Note that All the Papists both Nobles and others denied the Popish Plot to the last but acknowledged the Treason upon the Hypothesis Oates his Plot were true The Fanaticks both Noble Men and others confessed Keeling's Plot but denied the Treason attending it although the Plot was true And which of the two whether Papist or Fanatick lived and died the better Christian we will leave to the World to judge And here we may not impertinently add Two Solemn Leagues Oaths and Covenants one made against the King by the Papists the other made against the King by the Fanaticks And in both they pretend Loyalty and Obedience to the King Zeal for Religion and Good-will to the Common-wealth The Solemn Oath and Covenant of the Papists in Conspiracy against King Henry the Fighth To wit YE shall not enter into this out Pilgrimage of Grace for the Commyn-welthe The Popish Bygot's Covenant Speed's Hist H. 8. c. 21. p. 787. but only for the Love that you doe vere unto Almighty mighty Godde his Faith and to Holy Churche Militant the maintenance thereof to the preservation of the King's Person his Issew to the purifying of the Nobilitie and to expulse all Vilayne Blode and Evil Councellers against the Commyn-welthe from his Grace and the Privie Counsell of the same and that ye shall not enter into oure said Pilgrimage for no particular profite to your self nor to doe no displeasure to no privey person but by Councell for the Commyn-welthe ner Slee ner Murder for no envye but in your herts put away all fear and dread and take afore you the Crosse of Criste and in your herts his Faith the Restitution of the Churche the Suvpression of these Herytyks and their Opynyons by all the holle Contents of this Book The Fanaticks Solemn League and Covenant against King Charles the First To wit YE doe swear The Fanaticks Scotch and English Covenant That ye shall sincerely really and constantly thorough the Grace of God endeavour in your several places and callings Full. Hist ch 1. lib. 11. c. 21. p. 201. The REFORMATION of RELIGION in England and Ireland as it is Reformed in Scotland That ye shall without respect of persons endeavour the extirpation of Popery Prelacy that is Church-Government by Archbishops Bishaps Deans their Chancellours and Commistiaries and all other Ecclesiastical Officers depending on the Hierarchy That ye shall with the same sincerity reality and constancy in your several Vocations endeavour with your Estates and Lives mutually to preserve the Rights and Privileges of the Parliaments and the due Liverties of the Kingdom and to Preserve and Defend the King's Majesty his Person and Authority That the World may bear witness with your Consciences of your Loyalty and that ye have no thoughts or intentions to diminish his Majesty's just Power and Greatness That ye shall also with all faith-fulness endeavour the discovery of all such as have been or shall be Incendiaries Malignants or evil Instruments by hindring the REFORMATION dividing the King from his People that they may be brought to Tryal and receive condign punishment That ye shall assist and defend what ye can all those that enter into this Blessed League and Covenant That ye profess and declare before God and the World your unfeigned desire to be humbled for your sins and for the sins of the
true and lawfull Prince and so run themselves into a Praemunire 6. This Doctrine of preventing Kings from Reigning and Governing for their want of Grace can be invented by Christians for no other end than to prevent all Passive Obedience unto Kings that shall prove Tyrannical and to avoid going to Heaven in the fiery Chariot of Martyrdom For as * Cum Reges pro falsitate contra veritatem constituunt malas leges probantur coronantur benè credentes Aug. Epist 50. St. Augustine writes there will be no need of dying for Religion if so be wicked and ungodly Kings who want Grace may not be suffered to Reign and by their evil Laws to try Believers faith whether sound or no and in such cases to experiment their fear of God rather than of Man for according to the Apostles there is a time when God is to be obeyed rather than Man and when we are to dye for Christ and for the Faith And that can be Lawfully done onely then when by the Supreme Authority we are commanded either to dye the Death or to deny Christ and his Religion In this case we are to obey the Supreme Magistrate Passively by dying the Death and not Actively by doing what he Commands Because what he Commands is expresly against the known Law and Word of God From which premisses we thus argue scil That if it be as in truth it is a bounden Duty and a noble Vertue in us Christians Passively to obey our Lawfull Princes by humbly and meekly submitting our Necks without all Resistence unto the stroke of that Death which they shall be pleased to lay upon us And if it be as most certainly it is a Sin in this case to Resist Our Princes Then from hence we may rationally conclude That Our Princes though supposed to be never so Wicked and Tyrannical Yet They have a Right to Command us and to Rule and Reign over us and to doe with our Bodies if we offend them what they please Otherwise there can be no such thing as Martyrdom And therefore Temporal Dominion is not founded in Grace SECT II. The Evil Effects and Consequences of this Position That Temporal Dominion is founded in Grace are such as these 1. COnventicles 2. Rebellion 3. A Confirmation of Heathen Kings and Princes in their Infidelity I. Conventicles For from a Belief that the King has not Grace And therefore ought not to Reign From hence is it That the People do not look upon any Laws which the King shall make to be valid or any ways Binding their Consciences especially in matters of Religion and of Church-Government And therefore it is that they declining the established and publick Ordinances of the Realm do run into private and unlawfull Conventicles which they the ignorant deluded people deem to be more Holy than the other Nor do they believe they do in the least sin by Conventicling contrary to the King's Laws The Reason is Because they are of full persuasion That it is no sin to violate and break the Laws and Orders of a King who in their opinion wants Grace And from hence also it is That the People who are not better Catechised and instructed do so frequently leave their own Parish-Churches and run abroad to the great Profanation of the Lord 's holy day either unto Conventicles or unto other Churches And all is Because they fansie that their own Parish Minister wants Grace at least that he is not so Powerfull in his Preaching nor so Holy though he walks by the Rubrick as is their Neighbour Minister Which is a very great errour destructive of all good Order and Conformity in the Church For the Minister's Sacred Office and not his Person obliges the People to a constant Attendance on his Ministery especially as long as he their Minister is Conformable unto the Orders and Canons of the Church both for Doctrine and Manners And if any Parish-Minister be vitious in his Life which is a great Scandal to the Gospel and is a crying sin in a Man that is in Holy Orders yet if any be so then his Ordinary upon complaint and proof ought to punish him And not the People as too oft they do by departing from his Ministery Contrary to Christ's Rule Which Commanded Attendance on the Ministery of the Scribes and Pharisees although they were vitious and wicked And Christ gave this Reason for it scil Because They the Scribes and Pharisees sate in Moses his Chair Mat. 23.3 All therefore says Christ whatsoever they bid you observe that observe and doe But do not ye after their works for they say and doe not II. REBELLION For from a strong Belief of this Position scil That Temporal Dominion is founded in Grace Have sprung most if not all the Seditions and Rebellions made against Christian Princes by either Papists or Fanaticks It is evident by History That the Popes of Rome never sent out their Bulls nor ever stirred up Subjects unto Rebellion against any Secular Princes whatever but onely against such as were by them judged to be Hereticks and void of Grace And therefore not fit to Govern Nor ever was there either King Emperour or any Supreme Magistrate Deposed or Murthered by the Papists But it was upon the account of the said Prince his want of Grace Hence arose the Spanish Invasion against Queen Elizabeth The Gun-powder Plot against King James And the Irish Rebellion against King Charles the First And Oates his Popish Plot against King Charles the Second All arose from a Belief That the aforesaid Princes were Hereticks and void of Grace and therefore had no just Right unto any Temporal Dominion In like manner All the above-mentioned Plots of the Fanaticks took their Rise from this One false Notion scil That Temporal Dominion is founded in Grace And because they were of opinion that the King and Governours were Wicked Tyrannical and void of Grace That therefore they had no Right to Govern But it was Lawfull for the Subjects to depose and destroy them by force of Arms. The Belief of this false Notion made the Fanaticks as was said before to wage War against King Charles the First and at last to Murther him To Banish King Charles the Second and afterward Rebelliously to Fight against him at Worcester This made Venner and his Confederates to draw the Sword against our present most Gratious King under the Notion that he wanted Grace and was an Enemy to King Jesus This made Stephen Colledge at Oxford with his Protestant Flail William Hone and his Conspiratours at Rye-House with their Blunderbusses to Plot the Murther both of our Dread Sovereign the King and of the Illustrious Prince James Duke of York Though one of them to wit Hone thought his Royal Highness to have had some nay more Grace than His Majesty And therefore Hone confessed that at last he was for sparing the Duke but for killing the King Though for ever blessed and praised be Almighty God who wonderfully spared and delivered them both King and Duke from the hands of their bloudy Enemies And we hope and pray that He will ever deliver them And we farther pray that the People may be undeceived and thoroughly convinced of their aforesaid great errour for untill they be convinced the King has no Security from them whether Papists or Fanaticks of either his Crown or his Life For although the King be truly never so Orthodox Vertuous and Pious Yet upon the least failing they will clamour and give out that he is fallen from Grace and therefore ought to be Deposed and no longer to have Dominion over them for according to their Belief Temporal Dominion is founded in Grace III. A Confirmation of Heathen Kings and Princes in their Infidelity For this pernicious Doctrine That Temporal Dominion is founded in Grace Discourages Heathen and Unbelieving Princes from believing in Christ and from embracing Christianity Because if they should become Christians Then they are not sure to hold their Crowns long on their Heads no nor their Heads long on their Shoulders For although they should not renounce Christianity nor turn Heathens again Yet if through natural infirmity or prevalency of temptation or excess of Passion they should become vitious in their lives Or if through contrary persuasion they should not Believe as the Papists and Fanaticks Believe Then they must be adjudged to have no Grace And therefore to have no Right of Dominion over their Subjects But must be Deposed and Dethroned For Temporal Dominion is say they founded onely in Grace FINIS
Divine Reason and Scripture p. 67. SECT III. The Proposition That all Lawfull Kings whether Morally Good or Bad ought to be obeyed proved by the Authority and Pactice of honest Heathens p. 72. SECT IV. That all Lawfull Kings ought Actively to be obeyed in all things which are not against some positive Law of God although the said Kings be Heathens Idolaters and Apostates or never so vitious proved by the Authority and Practice of the Primitive Christians p. 82. SECT V. Modern Authours for Obedience to Princes Of two sorts 1. Some Conditionally as All Recusants p. 104. 2. Some Absolutely as All Protestants p. 110. CHAP. V. The Doctrine and Practice of Deposing Kings and of Excluding the Right Heir by Primogeniture from succeeding in the Throne for his want of Grace or for being an Heretick Idolater Tyrannical or Wicked is grounded 1. Vpon Popery p. 122. 2. Vpon Fanaticism p. 135. CHAP. VI. A Parallel or a brief and true Account of some Plots and Treasons of Papists and Fanaticks against the Kings and Queens of England since the Reformation and Abrenunciation of Popery p. 155. The Popish Bygot's Covenant p. 163. The Fanaticks Scotch and English Covenant p. 165. CHAP. VII The chief Cause of Rebellion among Christians is a Belief of that false Position to wit That Temporal Dominion is founded in Grace p. 172. SECT I. Arguments proving That Temporal Dominion is not founded in Grace p. 178. SECT II. The evil Effects and Consequences of this Position That Temporal Dominion is founded in Grace Are such as these I. CONVENTICLES p. 185. II. REBELLION p. 187 III. A Confirming Heathen Kings and Princes in their Infidelity and Denial of Christ p. 191. ERRATA PAg. 35. and many other places for onely reade only p. 105. l. 11. without the Pope's Laws r. without the Pope's leave p. 89. in Margin r. in Secessùs abdito p. 149. l. 7. or r. of p. 179. l. 17. r. or for Idolatry In the Epist Ded. ult p. l. 6. add to THE PREROGATIVE OF PRIMOGENITURE CHAP. I. The Necessity of Government GOvernment bears date with if not before the Creation and runs parallel with Time if not with Eternity And is in many respects more necessary than Life or Being it self For it is not necessary that any particular finite Beings should always Exist But it is absolutely necessary they should always be Governed whilst they do Exist The World although made for Man did and still can subsist well enough without him But not without his Obedience And therefore as Orpheus aptly named Harmony the Life of Musick so Plato not improperly styled Order and Government the Life of the Vniverse For Government tanquam Anima even as a Soul Animates all parts of the World with a Political Life and causes every Individual to answer the end of its Existency which is the Conservation of the Whole although it be with the loss of its own particular natural Life For in this Case the Publick Good is ever to be preferred before a Private And it is better not to be at all than not to be usefull Were it not for Government there would be neither Being nor Well-Being for every thing would take up Arms under pretence of Self-preservation and then the Conclusion can be nothing else but Confusion for according to the Jewish Proverb Grot. de Jur. Bell. l. 1. c. 4. Nisi potestas publica esset alter alterum vivum deglutiret c. Unless there were publick Government One would become a prey to the Other even as the (a) Genus beminum agreste sine legibus sine imperio liberum atque solutum c. ibid. Aborigines in the East and the Mohegians in the West Indies who having no Laws nor Government eat and devour one another alive And (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. St. Chrysostome writing on the Necessity and Benefit of Government informs us to the same purpose scil That where there is no Government there men soon lose the exercise of their Reason and become more savage and cruel than the irrational Brutes and not onely snarle and bite like Dogs but even devour each other like rapacious Birds and ravenous Beasts of prey And it is most certain that there never happened any Evil either in Heaven among the Angels or on Earth among Men but upon the Breach of Law and good Government The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate to Govern primarily and emphatically signifies to Bind and to Heal a wound by Binding it up tight and close after the manner of Chirurgeons And Codurcus applying the proper signification of the said word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Government tells his Reader Codurc in Job 34. v. 17 18. Quòd Imperium Jura Leges sint velut Vincula Reipublicae c. That Government Laws and Statutes are the sure Bands and Ligaments of the World in general and of every Kingdom in particular which knit and firmly tie all parts together and so prevent a Rupture for Sine imperio Magistratu solvuntur omnes Civilis Societatis Compages c. Without Government there can be no Civil Society but all things must unavoidably run into Anarchy and Confusion which certainly can please none of Mankind but onely Timon of Athens the Man-Hater and such who delight to sport and fish in troubled waters Kings and Governours are very appositely in Hebrew termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heads Because they as Heads do Govern and Order all the inferiour Members of the several Bodies-politick And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings are like the great Jice and Beams of the Building or chief Corner-stones of the House which keep up and support the whole Fabrick and therefore are they most elegantly styled Clavi Reipublicae the main Pins and Studs of the Common-wealth All which sufficiently speaks the indispensable Necessity of Government in general And as to the Original or first Authour of Government it is no other than Almighty God the Supreme Monarch and Governour of the whole World visible and invisible Wherefore whoever Resists Government is truly said in Holy Writ to Resist God himself And he that will turn a perfect Libertine and would live without Government must turn a perfect Atheist and must live without God in the World CHAP. II. Monarchy the best Form of Government THE Moral Philosopher discoursing on the various sorts of Government gives the Precedency unto Monarchy as being Divino Imperio quà m simillima most like the Government of the All-wise God which is the first and the best of all Eupolemus in his Book de Judaeae Regibus makes (a) Deut. 33.5 Moses was King in Jesurun Maimon in Loc. Moses to be an absolute Monarch over the Jews and that he was accountable unto none for his Actions but onely unto God as the Sacred Scriptures in many instances do prove and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and that he even Moses was the first of the Wise
censure nor condemn an Earthly Prince who possibly may hate Right much less mayst thou censure and condemn the most just One even God who can never doe any unrighteous thing So that Elihu makes a Comparison between God and a King And he thus argues à Majore to wit That if Kings ought not to be Censured nor Controlled by their Subjects but ought to Govern and Rule notwithstanding any supposed Irregularity of their Lives and Actions Then much more ought Almighty God to Reign and Govern according to his own Beneplacet and no Man whatever ought in the least to murmure at his Providences though apparently never so thwart unto humane expectation For Shall even he that hateth Right govern and wilt thou condemn him that is most just The point of Interrogation in v. 17. Drus in Job 34.17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall he is altogether Affirmative and implies that he who hateth Right shall and ought however to Govern But the point of Interrogation in v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquid Is it fit to say to a King Thou art wicked or to Princes Ye are ungodly is wholly Negative and teaches all men this Loyal Lesson scil That it is not fit nor lawfull for any Subjects to say their King is wicked nor to revile and scandalize their Princes by opprobriously affirming that they want Grace and are Vngodly and that therefore they are unfit for Government Drusius in loc Non dicere convenit non honestum non par est It is not honest nor meet nor allowable to say so to Kings and Princes For let them be never so bad even Belials Idolaters as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate Wicked in the Hebrew does signifie yet for all that their Idolatry they ought to Reign and Govern Yea this Truth scil That Kings and their Lawfull Heirs by Right of Primogeniture ought successively to Reign is farther evidenced by our Saviour's Answer unto Pontius Pilate St. Joh. 18.37 Pilate said to him Art thou a King then Jesus answered Thou sayest that I am a King to this end was I born c. In which Answer our Blessed Saviour asserts two Great Truths 1. That he himself was truly and indeed a King as Pilate had said 2. That He was King by Primogeniture and Birth-Right for unto this end to wit That he might be a King and might declare to all the World the same Truth Was He Born Thus the Holy Jesus rationally urges and pleads his own Birth as a sufficient Title to his Father's Kingdom inasmuch as his Father was a King and He was his First-born Which Answer of Christ's when Pilate rightly understood to wit that Jesus was indeed a King but not of this World and when he understood also that Jesus his being a King was no more prejudicial to Caesar's Crown and Dignity than was that internal Empire which the Stoick Philosophers attributed to every Wise Man Now when (a) Ex Jesu responso Pilatus concepit Regnum quod Jesus sibi tribuerit non magìs imperio Romano obesse quà m id quod Stoici Sapienti suo tribuunt qui docent solum Sapientem Regnare veram fortitudinem patiendo maximè probari c. Grot. in S. Jo. 18. Pilate clearly understood Jesus his meaning then He went immediately out of the Judgment-Hall unto the Jews and professed publickly to them That he found in Jesus no fault at all SECT III. The Proposition proved by the Vnalterable Law of Inheritance by Primogeniture THAT all Kings and their Lawfull Heirs whether good or bad whether Beloved or Hated ought successively to Reign is fully proved by the Ancient and Unalterable Law of Inheritance Which Law was and still is grounded 1. On God's exprss Command and so it is a judicial Law of God 2. On Natural Reason and so it becomes a positive Law of Nature obliging all Nations at all times to the Observation of it Which Law of Inheritance by Primogeniture we find recorded by Moses in Deut. 21. v. 15 16 17. and it runs thus If a Man have two Wives one Beloved The Law of Inheritance and another Hated and they have born him Children both the Beloved and the Hated and if the First-born Son be hers that was Hated then it shall be ☞ when he maketh his Sons to INHERIT that which he hath that he may not make the Son of the Beloved First-born before the Son of the Hated which is indeed the First-born But he shall acknowledge the Son of the Hated for the First-born by giving him a double portion of all that he hath c. By this Law it is undeniably evident that the First-born should ever be the Heir of his Father whether the said First-born were Good or Bad Beloved or Hated And the Reason which God gives for that Law is this scil v. 17. Deut. 21.17 Because the First-born is the Beginning of his Fathers strength and therefore the Right of the First-born is his that is to say the Right of Inheritance is his So that this Law of Inheritance by Primogeniture is not onely a positive and judicial Law made by God binding the people of the Jews but it is also a Moral Law founded on Natural Reason And therefore is for ever Obligatory and at all times Binds all Nations to observe and keep it For if among the Jews the First-born was therefore to Inherit because he was the Beginning of his Father's strength Then by the same force of Reason ought All First-born Sons of all men whatever to Inherit their Father's Substance because they all are the Beginning of their Father's strength And therefore The Right of Inheritance is theirs From which Concessions we thus argue to wit That if Succession and Inheritance be established upon the First-born in private Families because of his Primogeniture Then by the same Law the Right of Inheritance and of Succession unto the Crown is for ever setled upon the First-born of Kings For the First-born of Kings are the Beginning of their Royal Father's strength And therefore the Right of the First-born that is to say the Right of Inheritance and of Succession to their Father's Throne is Theirs And from this Moral Law of Inheritance by Primogeniture it came to pass that not onely the Jews but also all Civilized Nations among the Heathens did prefer their First born (a) Amplissimum verò dignitatis Gradum Primogenitus haereditario jure sibi vendicat c. Epist Indi Japan p. 145. Sons to be their Heirs and particularly the First-born Sons of their Kings to succeed and inherit their Father's Crown and Digities for Common and Natural Reason dictated this to be the First-born's Right And whenever as sometimes it did happen that some aspiring Domestick or Foreigner did attempt to put by the Right Heir from succeeding his Father that then War was immediately Commenced to defend the First-born's just Title to the Crown And it is no be
noted That although oft-times God did use his own Prerogative and did among the Jews set up and pull down Kings at his pleasure which no Creature though nver so great ought to doe Yet this is to be observed that after God had once setled the Succession of the Crown of Israel in King David's Family and particularly on King Solomon's Issue by Primogeniture That then it was High Treason for any to put by the Lawfull Heir and Successour although the said Heir was an Idolater and never so bad as to either Faith or Manners Nor may we forget the Chronologer's Observation scil Allen Script Chronol p. 154. That All who reigned in Judah after King Solomon they all were the Right Heirs to the Crown except onely Queen Athaliah who was of the House of Omri and of the Tribe of Issachar She onely by Usurpation Fraud and Violence stepped up into the Throne that did not belong to her and she paid dear for it for the Divine Vengeance soon overtook her and rendred to her the just wages of her Treason which was Death for 2 Chron. 23.15 they laid hold on her and slew her and set up Joash the Right Heir and then all the people rejoiced and the City was quiet v. 21 after that they had slain Athaliah the Usurper with the Sword and had restored Joash the Right Heir by Primogeniture unto the Crown And although for the sins of Solomon Almighty God did rend away from the House and Lineage of King Solomon ten Tribes and erected a distinct King over those said ten Tribes to shew 1. His own Justice against impenitent sinners 2. To exert his own Prerogative and to let the World know that it is in his power alone to set up and to Depose Kings Yet God did not dis-inherit for ever the Right Heir of King Solomon For although God did set up a New Kingdom and a New Succession in Israel for the Reasons above mentioned Yet it was onely for a certain term of years And by limiting the Succession in Israel to a term of years the Allwise God did clearly hint to all men this Truth to wit That notwithstanding the Inter-Regnum's of Jeroboam and of all the other Kings of Israel that however still the Right of Inheritance and of Succession to the Imperial Crown over all Israel as well as over all Judah still belonged to the Line and House of Solomon And it so happened that after God had sufficiently punished the House of Solomon for their Rebellions against his Divine Majesty That then according to his own Law of Inheritance he restored the whole Kingdom back again to the Right Heir of the Line and House of King Solomon For 2 Kings 23.24 Josias the Right Heir of King Solomon by Primogeniture Reigned over all Israel as well as over all Judah Nor may we pass over in silence this Remark scil That whenever any Rebellious Subjects did depose and kill any King whether in Judah as did the Mutinous Subjects destroy Amon King of Judah 2 Kings 21.23 upon the pretence of his being an Idolater 1 Kings 16.9 Or in Israel as did Treacherous Zimri Murther his Lord Elah King of Israel Now whenever any did thus disloyally attempt to depose and kill their Lawfull Prince and did endeavour to prevent the Right Heir from enjoying the Crown Then did God by his wise and just Providence so order Matters as that the said Treacherous Attempters were ever Prosecuted for Traitors and were deservedly Executed for their Treason And if any scrupulous person shall desire to be farther informed ☞ for what Reason it is not Lawfull for any People to Depose and Kill their Lawfull King nor to Exclude the Right Heir by Primogeniture from succeeding in the Throne because of his Immorality Tyranny Idolatry or becaused of any other pretended wickedness whatever The Reason is Because Kings are accountable onely unto God for their Faith and Manners for their Principles and Practices and not unto the People their Subjects For it is God and not the People who sets up Hererditary Kings and Princes And therefore They are to give an Account of their Stewardship onely unto Him of whom they received it pa Hence it is That although God may in his wrath Depose Kings for their Sins committed against Himself Yet the People may not Depose any King for any Irregularities or Outrages committed against Themselves whether upon their Persons or their Estates For ☜ the King is therefore accountable unto God because He is though a King Inferiour to God being his Vicegerent But the King is therefore unaccountable to his Subjects the Peopple because He is their Superiour being their King And it is ever adjudged a thing preposterous and absurd for the Head to be accountable unto the Inferiour Members for its Government It is very true That both Reason and Interest speaks it to be the Duty and Concern of the Head to Govern and Manage the whole Body well reguarly and judiciously for fear of a severe check and punishment from an higher Hand to wit from the Superme Head and Governour of Heaven and Earth and for fear the whole Body should miscarry and be ruined thorough his ill Government But however if the Head will not doe his Duty and Govern well yet the Inferiour Members may not take up Arms and Rebell and in their zeal for Reformation cut off the Head as a Delinquent But in such a case It is the Inferiurs Duty humbly to kiss the Rod partiently to submit to Divine Providence and pray saying O Heavenly Father Thy will and not Ours be done And this by the way is worthy every Man's observation scil That although God doth oft-times raise up certain Rebels to be as his scourges to punish irregular Princes and although it be just in God so to doe Yet it is High Treason for those Rebels to execute God's Decrees and Judgments upon such their Lawfull Princes unless they have as had Jehu as special Warrant immediately from God himself so to doe which Warrant not Man since Christ's Advent ever had or can have in the days of the Gospel And therefore ☜ it is Treason for any Subjects upon the specious pretence of executing God's Decree and Vengeance to raise War make Sedition to Depose and Kill their Lawfull Prince Thus Absalom was guilty of High Treason in making War andi n raising Sedition against his Father King David and He Died for it And yet Absalom did onely execute God's Decree of Judgment against King David his Father In like manner God raised up Zimri to execute his Decree against the House of Baasha and permitted Him to destroy his Master King Elah the Son of Baasha which Action of Zimri's killing his Master King Elah is Condemned for an Act of High Treason and was by the Loyal People punished as such 1 Kings 16.20 And no better was Shallum's killing Zachariah the King For although Shallum had done no other in
stands unto him to wit That He is his Natural and Lawfull Prince And therefore must of Necessity be Obeyed And we may argue farther That the Law of Nature and of sound Reason Dictates 1. That all good Order ought to be kept 2. That Order cannot be preserved if Inferiours shall Rebell and Resist the Commands of their Superiours 3. That all Disorder and Rebellion threatens ruine to the Whole Which Mischief to prevent The Law of Nature obliges every Being within its own proper Sphear to contribute its utmost endeavours towards the preservation of the whole These things being granted to be according to the Laws of Nature and Natural Reason It cannot now but wound the Heart of any understanding Man whether Christian or Heathen to see the Heel rise up and kick against the Head to see Subjects Plot and Rebell against their Natural and Lawfull King especially seeing all Rebellion is as has been proved no other than waging open War against Nature her self Nature having Constituted all things in a most harmonious Order placing one Being before another and strictly Commanding every Being to keep its own Station and to act onely within its own Circuit and not to move excentrically And in truth wonderfull is the excellent Governance of Nature For where there are Millions of Individuals of the same Species there Nature ever makes One to move First and all the rest to move orderly and successively And this Natural Law of Regularity and of Priority and Posteriority is duly observed by all Moveables whether Animate or Inanimate 1. All Things Inanimate such as the Elementary Particles when they move Ascendent or Descendent they All observe the Natural Laws of Motion particularly of Priority and Posteriority and do All move Regularly one after the other to prevent Confusion Natural Philosophy assures us That whenever there does happen the least Disorder and Irregularity among the Inferiour parts of Nature that then to prevent a general Revolt and Fraction The Supreme Nature is Necessitated to act severely and by force to reduce the Rebellious Particles into their Right Order And thus sometimes the Supreme Nature causes things to act and move quite contrary to their particular Natural Inclinations Thus Water sometimes is forced to ascend contrary to its Natural Tendency And Air to descend contrary to its Natural Propensity And all this is done to prevent as was hinted before a greater Rebellion and Rupture and to preserve the safety of the Vniverse 2. The Laws of Nature and Good Order are also duely observed by things Animate although they be Irrational For they have their Superiours and Inferiours Yea Gerson the very Beasts of the field are said to Observe the Natural Law of Primogeniture And in their Motions to put the Eldest foremost And when this Order is broke by some Rebellious and Disorderly Juniours then commonly there happens among them a fierce Combate Thus as the Poet notes there is Rex Gregis a King among the Herds of Cattel and the Flocks of Sheep And it is well known that the Lion is commonly called the King of Beasts Nay not onely Beasts but also Insects such as Bees have their King And Bees have not onely a King but Virgil in the praise of them says Regem non sic Aegyptus Virg. Georg. 4. ingens Lydia nec populi Parthorum aut Medus Hydaspes Observant c. That the Bees are more Observant and Obedient to their King than ever were the Egyptians Parthians or Medes to their King And therefore a Bee in the Gothick Language is * Minsheu Bi-eju quasi penes unum which signifies a Company incorporated under one Head The Bees have their Laws of Government which they punctually observe And one of their chiefest Laws is That all the Subjects of their Common-wealth should carefully and dutifully in their fixed courses wait upon and guard their King at home and abroad And therefore they will never move without a word of Command nor fly in swarms without their King but most Loyally wait his Royal Pleasure and whilst His Majesty is solacing himself in his Palace they like so many Life-Guard Men most dutifully hover about and attend the Door And it has been observed That if through too long Attendance they have grown faint and weary in their Service Yet they will rather humbly fall down Dead at the foot of their King than desert their Station and hazard His Majesty's safety And if any Enemies such as Wasps and Hornets shall at any time assault their King's Dominions They all unanimously take up Arms in defence of their King and will fight on his behalf to the last Breath And which is most remarkable Rege incolumi mens omnibus una est Whilst their King is safe nothing can afflict them but they are all cheerfull and unanimous the most critical eye cannot discern the least Discord among them But on the other hand Rege Amisso rupêre fidem Virg. ibid. c. Their King once unhappily lost they are all in a tumult their Government is dissolved and every one does what he pleases for their Laws expire with their King So that they all by stealth and plunder get what they can And like so many unruly Banditi they seldom give over pillaging untill they have either lost their lives or luckily listed themselves in the Service of some other Neighbouring Prince For such is the Nature of a Bee as that he can never live quietly without a King By these instances it is sufficiently demonstrated That all Beings whatever are Obedient to their Superiours and do keep good Order And that Most if not All Living Creatures which are guided onely by the Light of Nature do not onely prefer Monarchy above all Governments but also injoin strict Obedience thereunto according to the Laws of Nature And what Shall onely Man of all the Creation except Devils walk disorderly and be found Rebellious and disobedient unto God and unto his Natural Prince contrary to the Law of Nature and sound Reason For shame Let it never be said That Man the Glory of the Creation is in a Conspiracy with the Fallen Angels against God and the King SECT II. The Duty of Obedience to Superiours whether Morally good or bad Christians or Heathens proved by Authority of Divine Reason and Scripture NOT onely the Law of Nature but also the Law of God and Divine Authority Command Loyalty and Obedience to be shewn unto all Kings whether Heathens or Christians Good or Bad And declare also That it is the Subjects Duty not onely to Obey them but also heartily to pray for their prosperity Thus the Patriarch Jacob did not onely doe humble Reverence and Honour unto King Pharaoh an Heathen but also gave him his BENEDICTION for Jacob Blessed Pharaoh Gen. 47.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Munster Drus Ains in Loc. Jacob saluted him with Prayer for his Welfare and with Thanks for his Bounty And the Holy Prophets who
of all men were most free from Courtship and Flattery they especially the Prophet Daniel did Honour and Worship even Heathen-Kings and frequently saluted them with this Pathetical Option VIV AT REX O King Live for ever Which is all one with God save the King In like manner St. Paul did Honour Noble Festus the Roman Governour and King Agrippa who were no Christians And the same Apostle exhorts Titus Bishop of Crete Tit. 3.1 to put All Men in mind of being subject to Principalities and Powers to obey Magistrates whether Christians or Heathens good or bad and to be ready to every good work And in Hebr. 13.17 the Jews are Commanded to obey all that had Rule over them Which Rulers over them in the State were the Roman Emperours and Deputies who were at that time inveterate Enemies to Christianity Our Blessed Saviour himself Commands all Men Christians especially to give unto Caesar what is Caesar's as well as to God what is God's And the Law of God and of Man tells us that Honour and Obedience is Caesar's due therefore it must be paid And St. Paul writing to the New-converted Romans at Rome charges them to be subject to Caesar and the Higher Powers And he gives this Reason for the necessity of their Obedience to wit Because there is no power but of God and that Rom. 13.1 2. Whosoever resisteth the Powers resisteth the Ordinance of God and he that risisteth shall receive to himself Damnation And the very same pious Doctrine of Loyalty does St. Peter teach 1 Pet. 2.13 Submit your selves to every Ordinance of Man for the Lord's sake whether it be to the King as Supreme or to Governours as unto them which are sent by him And v. 18. St. Peter adds as the Whole Duty of Man this Injunction Fear God Honour the King Thereby according to Beaufrons plainly intimating unto us this excellent Truth scil That if we will not peaceably submit to every Ordinance of the King * Beaufrons c. 8. p. 89. as to things Lawfull but become Mutinous and Rebellious then notwithstanding our high profession of Religion and of fearing God we neither Fear God nor Honour the King for as God is ever to be Feared so the King is ever to be Honoured Unto these Instances of Holy Writ pleading for Obedience to Kings and to the Supreme Magistrates we may add that Loyal Decree which the Reubenites and Gadites and the half Tribe of Manasseh made For they all were so zealous for Obedience unto Joshua their Supreme Magistrate as that they Decreed Josh 1.18 That whosoever Disobeyed Joshuah's Commands and would not hearken unto his words in all that he commanded he should be put to Death The Prophet Samuel terms Rebellion no better than Witchcraft 1 Sam. 15.23 So that according to him Whosoever Rebells has forsaken God and is gone over Volunteer to the Devil and is carrying on his works of Darkness Nor may we pass over in silence that smart check which the Heathen Sanballat gave though most undeservedly unto Loyal Nehemiah saying What is this thing that ye doe Nehem. 2.19 Will ye Rebell against the King Will ye Rebell that is to say in the Negative No surely ye will not offer to Rebell against the King For your Jewish Religion which ye say is the onely true Religion in the World teaches you otherwise and instructs you better to wit That although the King be in your opinion no other than an uncircumcised Heathen and as you believe an Idolater Yet for all this ye ought according to your own Religion not to Rebell against him From these Proofs in Canonical Scriptures we may rationally argue and conclude with the truly Loyal Archbishop Laud and others of the Church of England scil That all the Commands of a King Heyl. in Vit. Archb. Laud. p. 310. which are not upon the first Inference and Illation contrary to some clear passage of the Word of God or to some evident Sun-beam of the Law of Nature are precisely to be obeyed SECT III. The Proposition That All Lawfull Kings whether Morally good or bad ought to be obeyed proved by the Authority and Practice of honest Heathens HItherto we have heard the Divine Oracles amply declaring the Subjects Duty peaceably to Obey their Lawfull Kings and their Successours whether Papists or Protestants Heathens or Christians Good or Bad. The very same Truth and Duty we find urged and confirmed by the Authority and Practice of mere Heathens who were guided onely by the glimmering Light of their Natural Reason even such as they did not onely teach but also practise Loyalty and Obedience to their Lawfull Princes Hesiod discoursing on the Benefits of Kingly Government tells his Reader that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Theog c. unto the King the People do all most dutifully look waiting for his Word of Command They being fully assured that seeing their prosperity is his happiness He therefore will order all things right according to the Rules of Justice And when King Jupiter was Dethroned by the Rebellious Titanes then the Loyal Party mustered up their Forces and humbly tendering their Services to him their King They all unanimously entred into a solemn Vow that they would fight his Cause and never sheath their Swords untill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. they had vanquished all his Enemies and had restored him to his Imperial Crown and Dignity Theocritus enlarging himself on the Praise and high Commendations of King Ptolemaeus says He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most happy of all men not onely in that He being King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. c. was the care and charge of the Supreme God But also he was happy in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All his Subjects were Obedient and Conformable to his Government and were not factious and tumultuous nor given to Seditious Talk nor to Idleness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But every man kept his own Station and peaceably followed his own business And at last he religiously concludes his Panegyrick on the said King with this pathetical Epiphonema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17. God save King Ptolemy Phocylides in his Admonitory Poem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cautions all men especially Subjects that are under an Oath of Obedience punctually to keep their Faith and Allegiance And that Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God hates a perjured person It is Remarkable That Fabius Maximus after he had been Consul five times became Obedient to his Son Suessa who was promoted to that high Office And when some jealousie arose that He had contemned the Authority of his said Son for that upon his first approach into his Son's Presence He did not bow the Knee nor did him that Honour and lowly Reverence which was due to his Consulary Dignity Fabius presently corrected the mistake assuring his Son the Consul that He did not forbear to give
him due Honour and Worship out of contempt (a) Non ego inquit Fili summum imperium tuum Contempsi sed experiri volui an scires Consulem agere necignoro quid Patriae venerationi debeatur verùm publica instituta privatâ pietate potiora judico Valer. Max. l. 2. c. 2. §. 4. but onely to try whether He so young knew how to maintain the Magnificency and Grandeur of a Consul or did rightly understand how to treat Him not as his Natural Father but as his most dutifull Subject for he did openly declare That the Publick Honour and Veneration due to the Supreme Magistrate ought ever to precede all private Duty to Parents The Senate of Rome to shew their Abhorrency of the treacherous Assassination committed on the Person of their Emperour Julius Caesar in publico luctu did most solemnly bewail that horrid and execrable Fact in a publick Lamentation And Damnati Omnes Condemned to Death all the Plotters and Actors thereof And although the said Regicides fled from Justice yet the vengeance of God pursued them all So that not any one of them died a Natural Death But (a) Alius alio casu periit pars naufragio pars praelio nonnulli semet eodem illo pugione quo Caesarem violaverant interemerunt c. Sueton. Vit. Jul. Caes §. 84. some of them perished at Sea others were slain in Battel Some casually knocked on the head and others killed themselves with the very same Dagger with which they had wounded Coesar And Aemilius Probus gives us another Remarkable Instance of the Divine Hand punishing Treachery and Disloyalty in the Person and Complices of Mithrobarzanes who persidiously revolting from Datames his Lawfull Prince unto the Pisidians who were at that time Datames his open Enemies was at last upon a right understanding of his perfidiousness furiously assaulted by both (b) Proditores perculit hostes profligavit quod ad suam perniciem fuerat cogitatum id ad suam salutem convertit quo neque acutius ullius Imperatoris cogitatum ne que celerius factum usquam legimus Cornel. Nep. Datam p. 132. Parties and miserably destroyed by whose Death Datames was freed from the Traytor and from his Enemies the Pisidians It is recorded by Quintus Curtius for the everlasting praise of the Grecians that it was their natural wont to Honour and Obey their Kings (a) Nam haud facilè dictu est praeter ingenitam illi genti erga Reges suos venerationem quantum hujus utique Regis vel admirationi dediti fuerint vel charitate flagraverint c. Quint. Curt. l. 3. And when Alexander their King was beyond expectation recovered from a desperate sickness occasioned by a fall into the River Cydnus All his Loyal Subjects especially his Souldiers were so over-joyed at the good news thereof as that they presently made their humble Addresses to His Majesty heartily Congratulating His happy Recovery And as a farther expression of their Loyalty and of their great joy for their King's safety they did also multiply their Thanks and their Bounty to Philip the King's Physician for his Faithfulness to the King and for his great Care and Cure of Him Nor may we forget Isocrates his high Eulogium's of the said Grecians How that they always preferred the Publick Good of the Kingdom before their private Interest and that they did not desire so much to be Rich and Great as to be Honest and Usefull to the Common-wealth And that they did not covet to leave any better Patrimony to their Children than that of Honour Loyalty and Renown Nay they never contended (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dionys Halicar in Vit. Isocr one with another but when they strove who should be most serviceable to his King and Countrey And so faithfull were they to their Prince and to all men as that their bare word was of more value than other mens Oaths in after-ages And Nicocles pressing the Subjects Duty to Obey their Prince draws his Argument à Commodo from the great Benefits they all would most certainly reap thereby for then they would abound in Wealth and Riches and would enjoy peace and quietness at home and would become a Terrour to their Enemies and be the Envy and Emulation of their Neighbours abroad And as (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Isocr Ni. the Kingdom of the Persians so that of Nicocles's would flourish and prosper more by the Subjects Love and Obedience towards their Prince than by any prowess of Arms or by any other politick Contrivances whatever For as Diogenes Synopeus a man generally morose and averse from Monarchy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Laert. Vit. Diog. c. said that the Life and Essence of Civil Polity consisted in Honour and Good Order for so does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie in Diogenes his sense And Tacitus to the same purpose urges the Necessity of the Subjects Obedience to their (a) Pereunte obsequio imperium etiam intercidit si ubi imperatur queri singulis liceat Tacit. Hist l. 1. Prince because otherwise there would soon be a Dissolution of all Good Order and of the whole Frame of Government Now one way to preserve the Government established and to continue the present peace and welfare of the Kingdom as Nicocles adviseth is not onely to obey the King but also to obey and to honour All that are in Authority under him for whoever (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envies and maligns the King's Friends and Prime Ministers of State do malign the King Himself and do really strike at him thorough their sides Whereas were they truly Loyal they would Love and Honour those whom their King Loved and Honoured And whereas many drank the King's Health and talked big of their Loyalty and highly applauded their King But yet says Nicocles true Loyalty (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Isocr Nicocl consists more in Works than in Words more in Obedience than in Talk SECT IV. The Proposition That all Subjects ought actively to Obey their Natural and Lawfull King in all things which be not positively against some known Law of God although their said Prince be an Heathen an Idolater and Apostate or never so Morally vitious proved by the Authority and Practice of the Primitive Christians THE Doctrine and Duty of Obeying All Lawfull Kings whether Heathens or Christians Good or Bad in all things that are not positively Evil was constantly taught and conscientiously practised by the Primitive Christians both Clergy and Layity Ignatius the second Writer after the Apostles declares that All Kings are to be honoured because they represent God the King of Kings And as in Heaven none is Greater than God so on Earth none (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ign. Epist Smyrn is Greater than the King So says also Tertullian Colimus Imperatorem ut hominem à Deo secundum solo Deo Minorem
is to be noted that whilst Julian was living and was the undoubted Right Heir to the Throne no body opposed his Succession notwithstanding many Enormities committed by him before he was Crowned Emperour And all the time that Julian Reigned the aforesaid Gregory Nazianzen lived quietly and peaceably under his Government and never wrote one syllable as we know of against him But on the contrary Gregory did upon all occasions shew the said Julian when living due Honour and Reverence Greg. Naz. Orat. 9. And when Gregory Nazianzen had occasion to reflect upon Julian's miscarriages He did modestly Vail all over with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us Bury them in silence Though it is too true and must be acknowledged in our opinion as a great fault in so good a Man as was Gregory Nazianzen That after Julian the Apostate was dead he did too undutifully not to say too inhumanely expose His Dread Sovereign's Nakedness to the whole World Orat. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in worse Language than ever Michael the Arch-Angel brought against the Devil when he disputed about the Body of Moses Jud. Ep. v. 9. But yet this is to be said for Gregory as was hinted before that he wrote his Invective against Julian not as an Orator whilst Julian was Living but rather as a Passionate Historian after he was Dead St. Augustine pleading for Obedience to Kings and Emperours Answers the Grand Question scil Quest Whether a Christian may Lawfully obey an Heathen Emperour and may harmlesly Fight under his Banner Ans He determines the Controversie in the Affirmative contrary to Origen and declares That it is the Christian Souldiers bounden Duty to Obey his Lawfull Prince although he be an Heathen and to fight faithfully and couragiously under his Command yea this the Christian ought to doe although the Grounds and Occasion of the said War be probably unjust on (a) Câ—m ergò Vir justus si fortè sub Rege homine etiam sacrilego militet rectè possit illo jubente bellare civicae pacis ordinem servans Cui quod jubetur vel non esse contra Dei praeceptum certum est vel utrum sit certum non est it a ut reum Regem faciat iniquit as imperandi innocentem autem Militem ostendat ordo imperandi Aug. contr Faust Manich. l. 21. c. 75. the King's side And his Reason for it is this scil Because God will punish the King or Emperour for Commencing an unjust War but He will amply reward the innocent and dutifull Souldier for his hearty and sincere Obedience unto his Lord the King And elsewhere St. Augustine adds Rex semper Honorandus si non propter se attamen propter Ordinem c. St. Aug. quaest 35. Vet. Nor. Test That a King is always to be Honoured if not for his own personal Excellencies yet for his Kingly Order and Dignity And in his most Incomparable Book de Civ Dei He informs the People That although Nero was a Tyrant and the worst of men as to his Personal Immoralities Cujus fuit tanta Luxuries ut nihil ab eo putaretur virile metuendum c. Yet because Divine Providence * Talibus tamen dominandi potestas non datur nisi summi Dei Providentiâ c. Civ Dei l. 5. c. 19. had raised up the said Nero and made him to be Caesar their King and Governour therefore the People ought to Obey Him And St. Augustine glancing on the Question scil Whether Dominion be founded onely in Grace He says that in Heaven it is so for no man can inherit a Throne of Glory but onely He that is truly Gratious and Holy But on Earth it is not so for Regnum Terrenum Ibid. c. 21. piis impiis sicut ei placet cui nihil injustè placet God disposes of these Earthly Kingdoms to Good and Bad according to his own pleasure for Reasons best known to himself And therefore the Subjects are obliged in Duty to obey Nero as well as (a) Qui Regnum dedit Augusto ipse Neroni qui Vespasianis vel Patri vel Filio suavissimis Imperatoribus ipse Dimitiano crudelissimo qui Constantino Christiano ipse Apostatae Juliano Aug. Civ Dei l. 5. c. 21. Augustus Cruel Domitian as well as Kind and Mercifull Vespasian the Apostate and Idolatrous Julian as well as the Pious and Orthodox Constantine for the one as well as the other is God's Vicegerent and the Subjects Lawfull Prince and Sovereign Optatus the Famous Bishop of Milevis taught the same Doctrine of Loyalty and Obedience declaring that all Kings are to be obeyed And although Kings should sometimes Command things which are in themselves unlawfull to be Commanded yet it may be Lawfull for the Subjects in many cases actively to perform the said unlawfull Commands of their said Kings For thus The pious Jews when peremptorily Commanded by Antiochus to surrender up their Bibles to be burnt by the Officers They though with great grief of heart readily obeyed And the aforesaid Optatus blames very much the Emperour for imposing so ungodly a Command but he highly (a) Feccatum imperantis minantis non populi cum dolore tremore secundantis c. Optat. l. 7. applauds the Obedience of the said dutifull and Loyal Jews It is most certain that the Popes of Rome before they became Rebellious to the Secular Powers humbly and peaceably obeyed their Emperours and that not onely in things Lawfull or Indifferent nor onely in things Secular and Civil but also in things that have seemed in the Popes own judgment to be in their own Nature unlawfull and which is more the Pope of Rome has obeyed the Emperour in things Spiritual and Ecclesiastical as well as Temporal As for Instance When Mauritius the Emperour had made a Decree that no Souldiers should be admitted into any Monastery and sent the said Edict unto Pope Gregory surnamed the Great to be forthwith published by Him and his Clergy The said Pope obeyed the Emperour's Commands and immediately caused the same to be dispersed throughout all his Diâ—cese and Ecclesiastick Dominions And the said Pope Gregory gave this Reason for his so doing to wit * Gregor Magn. l. 2. Epist 61. Quia erat Subjectus ejus Jussionibus c. Because He though Pope ought to be subject and obedient unto the Emperour's Commands though in his own judgment He conceived the said Edict to be in it self unlawfull and prejudicial unto many persons Heyl. in Vit. Laud. p. 311. as well in reference to their Spiritual as their Temporal Benefit SECT V. Modern Authours for Obedience to Princes Of two sorts 1. Some Conditionally as All Recusants 2. Some Absolutely as All Protestants I. Modern Authours who are for Conditional Obedience AMong our Modern Writers we find none who deny the King's Supremacy and by so doing Declare themselves to be Recusants and No Protestants Among
such Modern Authours we find none that are for Absolute Obedience to Princes whether Good or Bad Papists or Protestants For All the Recusant and Anti-Protestant Writers such as the Papists and the Classical and the Congregational Authours according to their several Principles are onely for Obedience to Princes and the Civil Magistracy with a Condition and Limitation Thus the Papists * Tho. Aquinas Sum. 22 a. quaest 10. a. 1. R. Bellarm Praefat. in Barcl strongly urge Obedience to Kings But it is onely in Temporals and that too with Submission to the Pope's Supremacy But if a King shall meddle with matters Spiritual and Ecclesiastick without the Pope's Laws the said King shall be Excommunicated and all his Subjects discharged from their Allegiance and from paying Homage and Obedience to him their King In like manner Calvin and all the Classical Divines commonly called Presbyterians write much for Obedience to Kings and to All in Authority But it is with a Jesuitical Proviso to wit That their Kings and Governours be Godly And it is also with submission to their Presbyterian Classis and Consistorian Power which they set above the King especially in matters Spiritual and Ecclesiastick And not unlike do the Congregational Divines commonly called Independents talk much for and preach up Obedience to the Civil Magistrates But it is with the same forementioned Proviso scil That their Magistrates be endued with Grace and do Govern the People according to God's Word and with a submission to their Independent Cougregational-Churche's Power and Censures As is plainly and sufficiently proved in a late Book intituled BEAVFRONS Chap. 2. Presbyterians No Protestants Chap. 3. Independents No Protestants Chap. 6. p. 56 57. Impossible for Papists and Dissenters whilst they are true to their own Principles to be Obedient and Good Subjects to the King Unto which Book and Chapters above mentioned we refer the Reader And by the way we cannot but Advise all young Men especially the young Divine whether in the Vniversity or elsewhere to be very cautious how he reades and understands and follows the Modern Authours especially Calvin Beza Peter Martyr Rolloc Polanus Frederick Baldwin Cursellaeus c. Hugo Grotius de jure Belli Pa. For they and others of their Party together with the Papists and Jesuists plead and argue stiffly for Obedience unto the King and the Secular Powers but yet they All have their several Mental Reservations and cunningly distinguish * Rolloc and Fred. Baldw. n Rom. 13.1 between the King's Person and his Power and in the close of their arguings they All declare it to be Lawfull for the Subjects to Resist the King and the Civil Magistrates even with force of Arms in Defence of the true Religion and in the Suppression of Tyranny and Oppression Thus Grotius himself (a) Si Rex reipsa etiam tradere regnum aut subjieere moliatur quin ei Resisti in hoc possit non dubito aliud est enim imperium aliud habendi modus qui ne mutetur obstare potest populus Grot. de jur Bel. Pa. l. 1. c. 4. § 10. asserts This they all affirm to be Lawfull contrary to Primitive Christianity and directly contrary to the sound and Loyal Doctrine and Pratice of the Protestant Church of England And therefore it will be of little sorce and validity to bring the Testimony of Modern Writers to confirm the Doctrine of Obedience to Princes both Good and Bad Papists and Protestants unless it be that of the Episcopal Protestants who own and plead for the King's Supremacy And therefore are the Onely Protestants in the World However to gratifie the Reader we will present him with a few Sayings of some of the Anti-Protestant Modern Writers as to the point of Obedience to all in Authority Jo. Calvin in his French Comment and Sermons on Job Jo. Calvin Serm. 131. on Job 34. c. 34. v. 17 18. has these words as they are Translated by Arthur Godling out of French into English to wit We must Obey and Honour all in Authority because they are not set up by chance or hap-hazard but by God and his Providence And if God sets over us a Tyrant it is for the punishment of sin and it is the Duty of all men meekly to bear their punishment and to take it as a Scourge of God and if we Resist we strive not against Mortal Men but against the Heavenly Judge p. 675. To the same purpose writes Peter (a) Dua sunt subjectiones una Politic◠Civilis cui subjiciuntur omnes homines qui si quid offenderint in Leges expectant à justis Magistratibus carcerem mulctam pecuniariam exilia mortes externas poenas c. Pet. Mart. loc Com. de Magistrat p. 1018. § 10. Martyr how that all men ought to be Obedient to the Civil Powers and if any offend then it is the Magistrate's Duty to punish the Offenders according to the Merit of their Delinquency And speaking against the Pope's Supremacy he adds That a King (b) Quamvis Rex possit removere inutilem ac noxium Episcopum non tamen Episcopus potest vicissim Regem si peccaverit dejicere ibid. § 12. has power to Depose a wicked Bishop But no Bishop whatever has power to Depose a King although wicked And Polanus is of opinion That all Hereditary Monarchs ought to Reign and (a) Si absolutam Monarchiam habet est in fide ejus perstandum etiamsi Tyrannus evasit etiamsi nihil minus praestet quà m quod ex officio erat Regum Principum Polan Syntag. l. 10. c. 62. Govern although they should be Tyrants and that the People ought to persevere on in their Allegiance and Obedience to them II. Modern Authours who are for Absolute Obedience to Princes whether Morally Good or Bad Orthodox or Erroneous Papists or Protestants Gerhard treating on the Question Q Whether He ought to Reign and Govern who has Apostatized from the true Religion A. Answers in the Affirmative And positively asserts That (b) Si jure Successionis juxta Leges sundamentales pacta conventa ad eum pertinent Imperii Fasces qui à verâ Religione alienus est tum propter Religionis diversitatem non est privandus suo jure quia Religio Ecclesia non abolet Politias ac jura Politica c. Gerhard de Magistratu Pol. Sect. 106. He to whom the Crown belongs by Right of Succession ought to Reign and Govern notwithstanding his Apostacy and Alenation from the true Religion And that because Diversity of Religion deprives no man of his Right To this Foreign Authour we will add the Judgment of the Church of England as now Established and as it is delivered to us in Her Homily of Obedience Second Part. The words of the Homily are these Scil. Hom of Obedience 2d Part. p. 72. All Subjects are bound to obey them that is Kings and Magistrates as God's Ministers yea although
they be evil not onely for Fear but also for Conscience-sake c. Our Saviour Christ himself and his Apostles received many and divers injuries of the unfaithfull and wicked men in Authority yet we never reade that they or any of them caused any Sedition or Rebellion against Authority we reade oft that they patiently suffered all troubles vexations slanders pangs and pains and Death it self obediently without Tumult or Resistence They knew that the Authority of the Powers was God's Ordinance and therefore both in their Words and Deeds they taught ever Obedience to it and never taught nor did the contrary c. We may not obey King Magistrates or any other though they be our own Fathers if they would Command us to doe any thing contrary to God's Commandments Ibid. p. 74. In such a case we ought to say with the Apostle We must rather obey God than Man But nevertheless in that case we may not in any-wise withstand violently or Rebell against Rulers or make any Insurrection Sedition or Tumults either by force of Arms or otherwise against the Anointed of the Lord or any of his Officers But we must in such cases patiently suffer all wrongs and injuries p. 75. referring the judgment of our Cause onely to God And elsewhere our Church says What shall Subjects doe then Serm. against Rebellion 1 Part. shall they obey valiant stout wise and good Princes and condemn disobey and rebell against Children being their Princes or against undiscreet and evil Governours God forbid For what a Perillous thing were it to commit unto the Subjects the judgment which Prince is Wise and Godly and his Government good and which is otherwise as though the Foot must judge of the Head And enterprize very heinous and must needs breed Rebellion Serm. against Wilfull Rebellion 1st Part. p. 279. This is you see the Pious and Loyal Doctrine of the Protestant Church of England which she received from Christ and his Apostles and from the Primitive Christians concerning the Subjects absolute Obedience to Kings and All in Authority whether Good or Evil. And the said Loyal Doctrine was ever preached and practised by the Protestants in England we mean those who owned the King's Supremacy in opposition unto Popery and Fanaticism for there never was nor are any other * Beausrons c. 1. Protestants in the World but such who protest for and defend the King's Supremacy This Doctrine of absolute Obedience was practised as well as preached by the Bishops Martyred in Queen Mary's days and by the most Reverend Jo. Whitgift Archbishop of Canterbury and by the most Reverend William Laud late Archbishop of Canterbury who suffered Death by the late Rebels for nothing more than for maintaining this Primitive Doctrine of absolute Obedience to the King And since it has been urged upon the Peoples practice by several Learned Men of this our Church particularly by Dr. Faulkner in his Christian Loyalty And by the Right Reverend Seth Lord Bishop of Sarum in his most Learned Sermon before the King on Nov. 5.1661 against Resistence of Lawfull Powers Some of his Lordships words are these If harsh Administration of Power will exempt Men from Obedience p. 60. at that time when Claudius or Nero was Roman Emperour why should the Holy Ghost move St. Paul to write to the Romans scil Rom. 13.2 They that resist shall receive to themselves Damnation And p. 67. that other pretence scil That after a Lawfull Sovereign is established Ibid. p. 67 68. the Power still remains in the People in the dissused Body of them or their Representatives to alter the Government as they please it is in respect of Policy and Government what the sin against the Holy Ghost is to Religion it destroys the foundations of the peace and safety of men and makes that to be the Artifice of Man which is the Ordinance of God How much God abhorred this pretence will appear in the case of Corah and his Company The Reverend Dr. Tillotson Dean of Canterbury in his Letter to the late Lord Russel has these expressions to wit That the Christian Religion doth plainly forbid the Resistence of Authority That though our Religion be established by Law yet in the same Law which establishes our Religion it is declared That it is not Lawfull upon any pretence whatsoever to take up Arms c. Besides that there is a particular Law declaring the Power of the Militia to be solely in the King and that ties the hands of Subjects though the Law of Nature and the General Rules of Scripture had left us at liberty which I believe they do not because the Government and Peace of Humane Society could not well subsist upon those Terms As thus these abovementioned Persons so indeed all the learned Men of the Church of England who have wrote any thing largely of the Subjects Duty towards their Prince have unanimously declared contrary to the Factious Authour of Julian the Apostate scil That all Lawfull Kings and their Lawfull Heirs by Primogeniture of what Religion or Manners soever Good or Bad they be ought successively to Reign and Govern and to be honoured and obeyed by all their Subjects either Actively by chearfully doing whatever they shall Command or Passively by humbly and peaceably submitting to whatever punishment their said Princes shall think fit to inflict upon them for not obeying their Royal Commands Actively And if any Prince should after he is seated in the Throne prove Tyrannical we may not Rebell nor plot his Deposition But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian Orat 1. c. Our onely Remedy is what was Nazianzen's and the Christians in the Reign of Julian the Apostate to wit Prayers Fastings and Tears This was the practice of the Primitive Christians and ever has been the Profession and Practice of the Protestant Church of England And therefore whoever lives in Rebellion against his Lawfull Prince and dies in and for the same without publick and hearty Repentance Acknowledgment and Confession to God and to Man of that his Rebellion or secret plotting of Rebellion Neither does such a man live nor any true way can he be said to dye in Communion with the Protestant Church of England But as he lived So he dies either a Popish or a Fanatick Recusant And No Protestant And thus died most of the late Fanatical Associatours and Rebels inasmuch as most of them died without the least expression of their sorrow and penitence for and without humble and publick Confession of their Horrible Plot and Treason for which they were Condemned As appears by their own Papers given to the Sheriffs and Published by Authority And here it will be requisite that we as far as we are able undeceive the people and tell the Naked Truth to wit That the abovementioned Persons abused the World and imposed upon the ignorant people a notorious falsity when at their Executions they declared they died Protestants and in
Communion with the present Church of England For no Rebel whatever whilst he impenitently continues such is nor can be a Protestant For every wilfull and obstinate Rebel and Plotter against the King does indeed deny the King's Supremacy And whoever denies the King's Supremacy is No Protestant And therefore being No Protestant he ought not to be admitted into Communion and Fellowship with the Protestant Church of England untill such a person shall openly repent of his Anti-Protestant Disobedience to the Church's Canons and Orders and of his Rebellion and Treason against the King And as we humbly conceive those Divines and Ministers did not act Canonically though we believe Charitably in administring the Holy Sacrament of the Lord's Supper unto Persons Condemned for High Treason in plotting the Murther of the King and of his Royal Highness without their publick Confession of that their heinous Sin and Treason Their not Confessing that their Guilt when clearly proved against them did apparently argue not onely their Malice but also the Continuance of their Malice to the very last Gasp against the King and the Duke And therefore to admit such unto the Sacrament was to harden them and others of their Party in their Wickedness and Malice against the King the Duke and the established Government in Church and State and was a palpable Breach of the Statute and of the Rubrick Which says That if any person be an open and notorious Evil Liver as surely are all Wilfull Rebels The Order for Administr of the Lord's Supper Pref. or have done any wrong to his Neighbour by Word and Deed as surely Traytors have done to the King their Neighbour by plotting his Death The Curate having knowledge thereof shall call him and advertise him that in any wise he presume not to come to the Lord's Table untill he have openly declared himself to have truly repented The same Order shall the Curate use with those betwixt whom he perceiveth Malice and Hatred to reign not suffering them to be partakers of the Lord's Table untill he know them to be Reconciled And if one party shall remain still in his Frowardness and Malice The Minister shall not admit him that is Obstinate CHAP. V. The Doctrine and Practice of Deposing Lawfull Kings and of Excluding the Right Heir by Primogeniture from Succeeding in the Throne for his want of Grace or for being an Heretick Idolater Tyrannical or Wicked is Grounded upon nothing but Popery and Fanaticism SECT I. This wicked Doctrine and Practice of Deposing and Murthering Kings and of Precluding their Lawfull Heirs for being Hereticks c. is grounded on Popery THE truth of the Assertion is so well known Dr. Lloyd's Serm. Nov. 5. 1679. as That there is no Kingdom in our Europaean paean World but the Pope hath given it away upon the Account of Religion No Countrey King James's Works p. 503. but he has made an Aceldama upon the account of Religion And many Kings hath he kill'd merely for Religion This we will confirm and prove by the Authority of the most Eminent and most Authentick of their own Writers Such as Thomas Aquinas who says (a) Nullo medo permittit Ecclesia quod Infideles acquirant Dominium super fideles vel qualitercunque eis praeficiantur in aliquo officio c. That Infidels or Vnbelieving Princes are not to be suffered to Govern and Reign over Believers And that if there be any such Infidels and unbelieving Princes (b) Potest tamen justè per sententiam vel ordinationem Ecclesiae auctoritatem Dei habentis tale jus Dominii vel praelationis tolli then the Church has Power and Authority to Depose and Remove them from their Government and the Church ought to doe it and that because (c) Quia Infideles merito sua infidelitatis merentur potestatem amittere super fideles c. Tho. Aquin. 22a quast 10. art 10. conclus p. 22. a King's Infidelity forfeits his Right of Dominion and Jurisdiction over Believers And by Infidelis and Infidel Aquinas plainly tells us that he means An Heretick For in his sense An Heretick (a) Haeresis est infidelitatis species ad cos pertinens qui fidem Christi professi sunt ejus dogmata corrumpunt c. ibid. quaest 11. art 1. conclus p. 23. is no Jew Turk or Pagan who absolutely denies Christ and Christianity But according to Aquinas An Heretick is a Christian that is one who professes that he Believes in Christ and hopes for Salvation onely by Him But he purloins perverts and corrupts the Doctrine of Christ Now such an Heretick whether Prince or Peasant is not to be tolerated but after the second Admonition he is to be Excommunicated and Delivered up to the Secular (b) Qui post secundam correptionem in suo errore obstinati permanent non modo Excommunicationis sententiae sed etiam Secularibus principibus exterminandi tradendi sunt per mortem à Mundo excludi meruerunt c. ibid. Powers to be put to Death and the Church does Command all other Foreign Princes to give their Assistence towards the Deposition and destroying such an Heretical Prince that so this lower World might the sooner be rid of him And that Aquinas in the forementioned places is to be understood of Heretical Kings as well as of their Subjects is evident in that his Argument runs chiefly against them who have Right to Govern jure humane But says he because they are turned Hereticks therefore jure Divino they ought not to Reign but to be not onely Excommunicated but also put to Death For Aquin 22 a. quaest 11. art 2. resp 3. Quicunque resistit Auctoritati Romanae Ecclesiae Haeresim incurrit quae quidem Auctoritas principaliter residet in Summo Pontifice c. Whoever Resists the Authority of the Church of Rome that is to say the Authority of the Pope and his Supremacy as do all Protestant Princes he is an Heretick and being an Heretick he ought to be destroyed and killed And although a King excommunicated should in the Popish sense repent and return to the Church of Rome yet he is to be admitted (a) Ideo ulterius redeuntes recipiuntur quidem ad poenitentiam non tamen ut liberentur à Sententia Mortis Aquia 22 a. qu. 11. art 4. conclus onely unto Penitence and not to be absolved from the sentence of Death passed upon him All Heretical Kings are by Aquinas accounted no other than Tyrants and therefore says he the People may Lawfully fight against them and be no ways guilty (a) Et ideo perturbatio Tyranni Regiminis non habet rationem Seditionis ibid. 22 a. qu. 42. art 2. 3 m. p. 80. of Sedition and Treason The Council of Trent Decreed all Emperours (b) Si quem Clericorum vel Laicorum quacunque is dignitate etiam Imperiali aut Regall praefulgeat in tantum malorum omnium Radix cupiditas occupaverit ut alicujus
and yet cannot abide to have their soars touched by any means but would have liberty to pervert all things c. And in his Institutes he speaks more plainly and says That although it be not Lawfull for private men * Si qui nunc sint populares Magistratus ad moderandam Regum libidinem constituti c. Calv. Instit l. 4. c. 20. § 31. p. 331. to rise up against their King yet where there are inferiour Magistrates elected out of the people or where there are three Orders or States there the people ought by their Representatives to moderate their King 's ill Government to punish his Vice and Tyranny and to over-rule him as the Ephori did the Lacedemonian Kings and as the peoples Tribunes did the Roman Consuls whom they Deposed when they thought fit and that they are Traytors to the People and Common-wealth if they do not oppose their Prince's Tyranny Theodore Beza imitates his Master Calvin and writes very unworthily and reproachfully of (a) Cujusmodi vitia sunt impietas avaritia ambitio crudelitas luxus libidines c. Beza de Confes fid c. 5. Kings taxing them generally with Pride and Luxury with Cruelty and Covetousness with Folly and Ignorance And therefore Beza says That Kings ought not to presede nor to be present in Oecumenical or National Councils and Synods And thus he clearly denies the King's Supremacy by virtue of which Constantine preseded in the first Nicene Council Beza's own words are Deinde res ipsa ostendit Bez. Conf. fid de Eccl. c. 5. periculosissimum esse Principum Auctoritate Concilia subjicere multis de causis c. And as for Diocesan Bishops he did not onely utterly deny any such Order but very provokingly calls them Porcorum Asinorum armentum no better than Hogs and Asses And after Beza had excluded Kings from Councils Synods and Church Affairs then he subjugates Kings and all Secular Magistrates to his Consistorian Orders and Discipline Et vicissim nemo est qui verbo Dei ac proinde Ecclesiasticae Disciplinae non subjiciatur c. Which Ecclesiastick Orders and Canons he makes equivalent with the Word of God After all this Beza goes on to inform his Reader as did Calvin and he uses many of Calvin's own words to wit That the Parliament States or Burgesses of the People may and ought to check and restrain wicked Kings and severely to punish (a) Hic igitur quid erit constituendum respondeo Superioribus Potestatibus cujus modi nunc sunt septem viri in Romano imperio quos Electores vocant Regni Status in omnibus ferè Monarchiis hoc onus incumbere ut furentes Tyrannos cohibeant quod ni faciant ipsos ut Patriae Proditores rationem suae perfidiae coram Domino reddituros quod autem attinet ad privatos homines tenere illos oportet plurimum inter se differre injuriam inferre injuriam pati c. Beza Confess fid cap. 5. de Eccles Edit Genev. p. 171 172. them and if they do not then they are Traytours to their Countrey And although it be not lawfull for private men to oppose correct or depose Kings when they govern ill yet the aforesaid Inferiour Magistrates may when their Kings are guilty of the above-mentioned vices And he makes the Septemviri or Burgesses and States of the People to be the Superiour Powers above the King Amandus Polanus Querying Whether the People do sin in Conventicling to hear the Word of God contrary to the King's Edicts (b) An subditi peccent contra interdictum Principis Convenientes ad audiendum Evangelium R. Non peccant He determines it in the Negative scil Non peccant they do not sin And Querying again Whether it be Lawfull to Resist a Tyrannical King He Answers scil (a) Si Rex sen Princeps Monarchiam habeat limitatam adstrictam certis conditionibus in quas juravit seu quas se promisit servaturum penes status aut Primores Regni seu Principatus est coercere Regis seu Principis Tyrannidem immanitatem c. That if a King has taken an Oath to govern by Law but contrary to his Oath He governs Tyrannically then it is in the power of the States the Lords and Princes of the Kingdom to punish and correct such a Prince and by force of Arms to suppress his Tyranny Nay He says farther That it is not onely Lawfull but also Meritorious (b) In Oppressa Republica si quis Tyrannum Occideret huic tanquam de Civitate benè Merito praemium decernitur Amand. Polan Syntag. Theol. l. 10. c. 72. p. 1247 1248. for any private person to kill a Tyrannical King who by his undue courses shall afflict and oppress the Common-wealth and that the City ought amply to Reward the said Regicide Frederic Baldwin a Lutheran and a Professour of Divinity at Witteberg does very Fanatically distinguish between the King's Person and his Office and says That the Honour and Obedience which the Subjects owe is due to the (a) In obedientia non is qui praest sed officium respiciendum est Non Personae Magistratum gerenti sed officio honor debetur Frid. Baldv Analys in Rom. 13.1 King's Office and not to his Person So that Subjects may according to this distinction take up Arms and fight against the King's Person and not against his Kingly Office They may kill the King as in England did the late Rebels and yet preserve his Office and set up another Person in his Office that is in his Throne And the said Baldwin Querying Whether it be Lawfull for Subjects to Resist their King in case he should prove Tyrannical He Answers (b) Quande subditi non omninò privaeti sunt sed in Inferiori Magistratu constituti illi Resistere possunt Superiori Magistratui si degenerat in Tyrannum Nam Inferiores Magistratus debent contra vim injustam subditorum vitam bona defendere ubi tamen hoc notandum inferiori Magistratui omnia prius tentanda quà m ad Arma veniendum ne videatur Rebellare c. Frider. Baldvin in Ro. 13. v. 1. quaest 3. That in those Kingdoms where there are Inferiour States and Magistrates Representing the People as in an House of Commons there the Inferiour Magistrates may lawfully oppose the said Tyrannical King or Supreme Magistrate and may raise an Army against him and may depose and if necessity require kill him as the Jews did Tyrannical Athaliah if he will not yield to the demands of the said Inferiour Magistrates and Representatives of the People Peter Martyr destroys all his former wholesome Doctrine of Obedience unto Kings and the Supreme Magistrates when he affirms That if the Superiour Powers shall suffer Vice and Idolatry to reign then as (a) Atqui superior potestas inquiunt fieri haec imperavit ad hoc jam antea multis respondimus nunc addatur si eadem potestas
civitatem perdere aut privilegia eripere aut minuere conaretur id nunquam ferrent ad Arma potius conclamarent c. Pet. Mart. Loc. Com. de Magistr p. 1029. it was a virtue in the zealous Jews to oppose the Idolatrous Doings of the Heathen Kings and Emperours by raising Tumults Seditions and Wars against them as did the Macchabees and others So is it the Duty of all Christian Subjects to oppose and by force of Arms to Suppress the Idolatry and Tyranny of Kings and of the Higher Powers And Rob. Rolloc makes the same Fanatical Distinction between the Person and the Power of a King as did Frider. Baldwin and says that the Subject is to shew Obedience (a) Obedientia praestanda est non tam Homini quà m Potestati quòd si Homini praestanda sit Obedientia non aliâ ratione praestanda est quà m qua hac potestate armatus est à Deo quare in obediendo non tam Personas Hominum intueri debemus quà m potestatem illam Auctoritatem quam gerunt c. Rolloc in Ro. 13. p. 357. rather to the Power and Office of the King than to the Person of the King Upon this Distinction as was hinted before did the late Presbyterian Rebels both Scotch and English ☜ raise War against King Charles the First pretending they fought not against the King and his Authority but against the Person of Charles Stuart who was King and his evil Counsellours And the Independents when they had Murthered Him said That they had not killed the King but the Man Charles Stuart the last of English Tyrants Stephanus Cursellaeus as Fanatically as any declares it to be his judgment That it is an horrible sin and wickedness for any King or Supreme Magistrate to make Laws to force their (a) Malam esse omnem in causa fidei coactionem modo evici quis pius religiosus Princeps vel Magistratus non horresceret ad ejus modi impietatem vel minimum quid conforre quòd si adeò malum periculi plenum sit etiam ad veram Religionem cogere quantò magìs ad falsam Cursellae Instit l. 7. c. 37. § 8. Subjects unto an Observation of their Ecclesiastick Rites and Ceremonies and unto a Conformity with and the Embracement of their Religion although it be the true Religion And Curselloeus his argument is this scil Because in his opinion Princes cannot bind nor oblige the Consciences of men by any of their Laws The Conscience belongs onely unto God and He onely is the Judge of it And therefore God onely can make Laws to oblige it Wherefore this our Authour concludes All those Princes to be Vsurpers of God's Prerogative who offer to make Laws binding and obliging Mens Consciences and that (b) Miserè perierint ut sint in exemplum cunctis Regibus Magistratibus qui tale aliquid attentare praesumpserint terrorem iis incutiant inde discentes se Ultrices Dei manus non evasuros si imperium in Conscientias subditorum quod sibi soli reservatum voluit usurpaverint c. Cursel ibid. they must expect the Revenging Hand of God to follow them for so doing And which is Anabaptistical and most Fanatical of all is this to wit That Curselloeus will not allow Christian Kings so much as to Imprison Mulct or Fine any Hereticks or Schismaticks upon the account of Religion And his argument for it is this scil For fear (a) Fieri posse ut prae immodico Impios Haereticos exterminandi zelo Christum ipsum quemadmodum Saulus olim in membris suis persequantur vinciant trucident c. ibid. § 9. Kings should persecute imprison mulct and punish Christ himself under the notion of Schism or Heresie as did Saul aliàs Paul In the case of Idolatry the said Cursellaeus confesses That if any Hereticks or Idolaters should set up their Idols then the King has power (b) Nullam quidem subditorum conscientiis vim inferre principi est licitum Sed tamen potestatem habet aholendi idola c. ibid. § 13. to take away and abolish the said Idols But the King has no power to make any Law against Idolatry which can affect and oblige the Conscience of the Idolater Thus Cursellaeus disarms all Christian Princes and leaves them as also the Church and State naked and fenceless against the turbulent Hereticks and Schismaticks and opens the door to all Anarchy and Confusion nay to all Sedition and Rebellion and will not permit Kings by severe (a) Ita ergo debet obviam iri perturbationi Reipublicae ut nulla tamen conscientiis eorum vis fiat qui credunt officii sui alios i. e. Reges Magistratus monere de erroribus abusibus qui obtinent in Ecclesia eos placidè emendare contendunt quamvis enim contingat non rarò ut fallantur pro erroribus habeant quae veritati sunt consentanea praestat tamen judicio Dei eos relinquere quà m ullâ vi externâ coercere Cursel lib. 7. c. 37. § 19. Laws to suppress Rebels if they should tumult and mutiny upon the account of Conscience For Hereticks and Schismaticks never Fight and Rebell but out of a pretence of tenderness of Conscience Unto these we may add those expressions of Grotius who in many excellent Writings has out-done most men but in the point of Resistence of Lawfull Kings for their supposed Tyranny He in our apprehension miserably errs And upon his Authority many of the late most eminent and learned Rebels justified their taking up Arms against the late King Charles of Blessed Memory For Grotius declares as before scil That if a King proves (a) Si Rex reipsa etiam tradere regnum aut subjicere moliatur quin ei resisti in hoc possit non dubito Grot. de jur Bell. l. 1. c. 4. § 10. Tyrannical or if a King has taken an Oath to govern well according to the Laws of the Realm and breaks that his Oath then the Subjects are freed from all Obedience to him their Prince and may Lawfully Resist Him One thing farther is to be noted That Grotius makes Kings elected and chosen by the People to be under and accountable to the People which is a very false and Fanatical notion and He says (b) Qui principes sub populo sunt sive ab initio talem acceperunt potestatem sive postea ita convenit ut Lacedaemone si peccent in leges ac Rempublicam non tantum vi repelli possunt sed si opus sit puniri morte quod Pausaniae Regi Lacedaemoniorum contigit ibid. § 8. that all such Kings who are thus sub Populo may be punished with Death if they offend and transgress against the Laws of the Common-wealth and he instances in King Pausanias that was put to Death Philip Melancthon is hugely to blame for justifying the zealous Burgess of Nicomedia in tearing into pieces the Emperour 's publick
Kingdom and that it is your true and unfeigned purpose to amend your lives And this Covenant ye make in the presence of Almighty God the searcher of hearts with a true intention to perform the same as ye shall answer it at the Great day when the secrets of all hearts shall be disclosed most humbly beseeching the Lord to strengthen you by his holy Spirit to this end and to bless your desires and proceedings with success as may be deliverance and safety to his People and encouragement to other Christian Churches groaning under or in danger of the Yoke of Anti-Christian Tyranny to join in the same or like ASSOCIATION and Covenant to the Glory of God the Enlargement of the Kingdom of Jesus Christ and the Peace and Tranquility of Christian Kingdoms and Common-wealths So help you God NOW if any unbyassed and unprejudiced person will but compare these two Covenants together He may easily see and conclude that though the one be larger than the other yet That the Fanaticks took the Plat-form of their Covenant from the Bygot Papists Onely the Papists in their Covenant Swore to Maintain the Ancient Herarchy and to preserve not onely the King but also his Heirs and Issue Whereas the Fanaticks swore to extirpate All Hierarchy And although they swore to preserve the King yet they did not swear to preserve his Lawfull Heir ☞ and Issue for they do not make the least mention of them in their Covenant And it is to be noted farther That although the Fanaticks in their Covenant swore to Preserve and Defend the King's Person and Authority Yet they swore to maintain him onely in his Just Power and Greatness And they made themselves the Interpreters of what was the King's JVST Power and Greatness And farther The Fanaticks in their Covenant swore to Preserve and Defend the King's Person and Authority Onely in Subserviency to the Rights and Privileges of Parliaments and the Liberties of the People and Kingdom All which they in their Covenant put before the Preservation of the King his Person and Authority ☜ Whereas the Truth is this to wit That neither the Rights and Privileges of Parliaments nor the Liberties of the People can possibly be preserved and maintained Without the constant Preservation of the King his Person and Authority his Heirs and Successours in his and their full Rights and Royal Prerogatives For The King is the Life of the Kingdom He alone by his Prerogative gives Life and Being to Parliaments and with the Breath of his Mouth can and does Annihilate them at his pleasure He is the Spring and Fountain Head of all the Peoples Liberties they are all the Results and Effects of his Donations upon Condition of their Fealty and Loyalty to him For in England whatever Lands Immunities and Privileges the Subjects enjoy They hold all à Capite from the King and his Heirs And therefore to depose and destroy the King and his Heirs or to infringe their ancient Rights and Prerogatives is truly to destroy the Subjects just Title to their Liberties and Enfranchisements All which Liberties depend upon their Allegiance to the King and his Lawfull Heirs But we will deseant no farther on these Rebellious Engagements and Covenants either of Papists or of Fanaticks Onely we will take leave to add this scil That if according to * Beaufr c. ◠p. 52. Beaufrons the Protestants that is to say the Episcopal Men of the Church of England be as indeed they are like the Papists in all that is Good in the Papists Then we may on the other hand avouch for a Truth that the Fanaticks are like the Papists in all or most things which are †Ibid. p. 46 to p. 51. Bad in the Papists And therefore if Beaufrons would have us to love the Papists for what they are like unto us Then Reason tells us That we ought to Dissent from both Papists and Fanaticks in what they are contrary to us and ever to Abhor their Treasonable Practices of Covenanting against our Lawfull Princes and their Heirs upon pretence of Tyranny Idolatry want of Grace or the like for He that hateth Righteousness Job 34.17 18. shall and ought to Govern nor is it Lawfull to say unto a King Thou art Wicked nor unto Princes Ye are Vngodly CHAP. VII The chief Cause of Rebellion among Christians is a Belief of that false Position scil That Temporal Dominion is founded in Grace Maintained by the Papists and Fanaticks REbellion among Heathens and irreligious Men commonly arises from Pride and Ambition from * Jam. 4.1 Lust Envy and Malice from Discontents Oppression and Tyranny But Sedition and Rebellion among Religious Men who profess Christianity and pretend to tenderness of Conscience to Grace and Holiness ordinarily yea chiefly if not wholly arises from a persuasion and firm belief of that very false Doctrine and Position stifly maintained both by Papists and Fanaticks scil Dominium Temporale Fundatur in Gratia That Temporal Dominion is Founded in Grace And that onely the Godly ought to Reign and Govern upon Earth Before we proceed to disprove the asoresaid Position It will be necessary to inform the weaker sort of men what is generally meant by Grace to wit The Gifts and Graces of the Holy Ghost Such as 1. A Faith in Christ a Belief of the Christian Religion Without which Belief every Man is an Infidel 2. All Moral Vertues wrought in us by the Holy Ghost concurring with our own endeavours such as Sobriety Prudence Justice Love Meekness c. Sanctification and Holiness of Life and Manners Without which every Man is Morally wicked The Fanaticks both Classical Congregational and Anabaptists to doe them Right by Grace do commonly mean A Conversion unto God a firm Faith in Christ Sanctification and Holiness of Life and other Gifts and Graces of the Holy Ghost And farther By Grace they all mean A firm Belief of the Truth of their own several ways of Church-Government in opposition unto the Hierarchy And whoever is not of their Way and Persuasion is looked upon by them as no better than an Heathen and Publican or one Vngodly and wanting Grace And therefore if he that is not of their way and persuasion Be a King or Magistrate and will not come over to them and Declare that He has Grace and is in the number of the Godly if he will not doe so then He has no Right to Rule and Govern over them nor to impose Laws upon their Consciences but they may Lawfully Resist such a Prince or Magistrate And that because according to them All Temporal Dominion is founded in Grace The Papists in like manner by Grace mean not onely a Faith in Jesus Christ c. But also and primarily a firm Belief of the Pope's Supremacy and of the Church of Rome's Authority over all others in the Christian World And whoever denies the Pope's Supremacy or denies the particular Church of Rome to be the Onely Catholick
Church of Christ is an Heretick and has no true Grace And therefore if such an Heretick be an Emperour King or Supreme Magistrate He ought not to Reign and Govern in any Christian Common-wealth untill he shall openly Repent and Return to the Church of Rome for untill that be done He though a King is adjudged by them no other than a Graceless Heathen or Apostate and therefore ought not to Govern for according to them All Temporal Dominion is founded in Grace that is in a Faith in Jesus Christ and in a Belief of the Pope's Supremacy The first that we reade of who professed and asserted this disloyal Doctrine Of Temporal Dominion being founded in Grace Was Pope * Platin. in Vit. Hildebr Davenant determ quaest 30. Hildebrand Qui Satanam imitatus se hujus Mundi Regna universa pro imperio auferre dare jactitavit Who like Satan pretended that all the Kingdoms of this World were at his Dispose and that he being Christ's Vieegerent had full power to give or to take them away as he should think sit And thus since him the Popes of Rome have exercised that Lordly power and have given and taken away many Crowns from Kings and Emperours whom they have judged to be Heretical and to have wanted Grace and have disposed of them unto others at their pleasure As we have fully proved out of their own Writers in chap. 5. sect 1. p. 147. of this Treatise to sect 2. The first Anti-Papists that we meet with who affirmed that Temporal Dominion was founded in Grace Were Wickliff Huss and the Waldenses si Monachis fas credere if the Monks are to be credited which as Bishop Davenant notes was their great errour But as the same Authour observes although those Good men were of that opinion yet their errour and mistake was not so great nor so gross as that of the Papists For Huss and the Waldenses were absolutely against the Deposition of Princes for their Idolatry or want of Grace And therefore they did assert That if Providence had placed any Prince in the Throne and if afterward the said Prince should fall from Grace become Idolatrous or Tyrannical yet said * Hussius de tali Rege deponendo nè cogitavit unquam Dav. qu. 30. they it would not be Lawfull for any Subjects nor for any other power whatever to depose such a Prince for his Apostacy Tyranny or departure from Grace SECT I. Arguments proving That Temporal Dominion is not founded in Grace are such as these to wit 1. BEcause it was Birth-Right not Grace which gave Hereditary Kings a just Title to their Crowns and therefore it was That Infants have often times been Crowned Kings before they have been capable of declaring to the World whether they had Grace or no. It was upon the account of Birth-Right not Grace that Jehoash when but one year old was called King 2 Kings 11.3.12.17 and when but seven years old He was Crowned and the People solemnly swore Allegiance to Him their King And therefore although Jehoash proved a wicked man and a Tyrant especially to his friend Jehoiada's Son 2 Chron. 24.21 Yet he did not lose nor forfeit his Right to Reign and Govern as King And the Reason for it was this Because he did not lose his Primogeniture and Birth-Right For as Gerson truly notes Dominium in subditos non amittitur nisi amisso eo in quo fundatur As long as any Hereditary King retains his Primogeniture on which his just Title to the Crown is grounded so long he is King and ought to Govern And forasmuch as it is impossible for any Prince to lose his Primogeniture unless as Nicodemus thought he may be born again of his Mother Therefore is it in like manner impossible He should by any equity or justice lose his Crown or be Rightfully Deposed for any defect whatever whether for want of Grace Idolatry or Tyranny 2. Heathen Kings and Princes had a Right to Reign and Govern And yet they had not Grace as we know of in the Senses abovementioned Nay many of them had not Common Humanity and Civility but lived and acted contrary to Natural Reason and Morality And yet God gave even them Temporal Dominion and placed some of them over his own people the Jews and Commanded the Jews to be obedient unto those said Heathen Princes such as Nebuchadnezzar King of Assyria Ahasuerus Cyrus and Darius Yea Christ himself confirmed Caesar's Title unto Temporal Dominion although Caesar was then an Infidel this Christ did in that his Command Give unto Caesar what is Caesar's as well as unto God what is God's It is Bishop Davenant's note worthy our Remembrance (a) Apud Infideles impios modus utendi hisce temporalibus sit plerunque injustus Titulus tamen habendi potest esse justissimus Dav. Deter quaest 30. scil That there is a great difference between the Right of Title to Government And the Right Mode of Governing and of using that Title For an Heathen may have a just Title to a Throne And yet possibly not govern well and justly However that personal Act of his ill Government does not destroy his personal Right and Title to Govern 3. The Apostles and Primitive Christians in cases of Right and of Common Equity and Justice did frequently Appeal unto Heathen and Unbelieving Magistrates as for instance St. Paul Act. 25.11 Appello Caesarem I Appeal unto Caesar And v. 12. Then Festus answered Hast thou Appealed unto Caesar Vnto Caesar shalt thou go And from this very Appeal of Saint Paul's unto Augustus an Vnbeliever does the Learned Geo. Carlton Geo. Carl. Pref. to Jurisd c. 1. Regal p. 23. argue and conclude that Temporal Dominion is not founded in Grace 4. God is well pleased with Heathen Princes for making War and for fighting for their Right when by other Princes they are oppressed wrong'd and injured and oft-times God gives success and victory to the Oppressed Princes as he did to Eschol Aner Gen. 14.13 14. Mamre and Bera King of Sodom by the hand of Abram against Chedorlaomer King of Elam Ergo Temporal Dominion is not founded in Grace 5. If no Man must Reign and Govern but onely he who has Grace Then the People will never be assured nor certainly know who is their Lawfull King and who is the Right Heir to the Crown and whom they are to obey For the People cannot assuredly tell who has Grace and who has not There are Hypocrites who pretend to have Grace and yet truly have none and there are many who do not publish their Grace and yet have much Grace is invisibly resident in the heart and none knows the Heart of Man but onely God Thus this Position opens the door unto Rebellion For no men will obey or own Him for their Prince whom they do not know whether He be their Prince or no for if they should then they may obey a Counterfeit instead of their