A COMPLAINT AND PETITION OF The whole Kingdome OF ENGLAND For satisfaction of Conscience and avoiding Rebellion Printed for W. Webb 1643. TO THE HONOVRABLE HOVSES OF PARLIAMENT WHereas your Petitioners having formerly contributed freely and liberally to the King and Parliament in conjunction do now refuse further to contribute or pay conceiveing them in opposition as by reason His Majesties Person was invaded in battell at Keinton contrary to the many Declarations of taking up Armes for the safety of His Majesties Person so in regard there is no expresse care of His Person and Honour in your late Ordinance for the assessing the Twentieth part in London nor in your Declaration for leavying of money in the Counties And whereas this their refusall is meerly out of Conscience according to that information they have concerning the Divine Constitution of particular Kings in their severall Kingdomes and of subjection to them both Active and Passive and of the damnablenesse of Resisting from First the Word of God Dan. 4. 17. 25. 32. where thrice in one Chapter it is said That the Kingdomes be Gods and he gives them to whom he will 1 Sam. 26. 9. Who can stretch forth his hand against the Lords Annointed and be guiltlesse And the same blessed spirit which calls David the Lords Annointed Psal 89. 20. doth call Cyrus a Heathen Prince the Lords Annointed also Esa 45. 1. Rom. 13. Let every soule be subject to the higher Powers for there is no Power but of God The powers that be are ordained of God whosoever therefore resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves damnation Yea we acknowledge in our Booke of Common-Prayer that King CHARLES is Gods Minister and that he hath Gods Authority and so fighting against him we fight against God himselfe Secondly Mr Calvin and other Protestants their Exposition on Rom. 13. and 1. Pet. 2. Thirdly The Harmony of Reformed Churches concerning Magistracy Fourthly The Doctrine of the Church of England in the Bookes of Homilies delivered concerning civill obedience Fifthly From the Lawes of the Land which declare it to be Treason to leavy Warre against the King in this Kingdome and to encounter in fight and kill such as are assisting to the King or come to helpe him or to aid in those cases And the Action of the Earle of Essex was adjudged Treason though In the reigne of Q. Eliz. he pretended nothing but removing evill Counsellors from the Queene Now that which is evill in its owne nature cannot be the subject of any command nor induce any obligation upon any man by any Authority whatsoever Remonstrance May 19. And we may not doe evill that good may come of it Rom. 3. 8. Sixthly Also in regard of the late Protestation relating to the said Doctrines and to His Majestie respectively which Protestation you have bound your selves to maintaine and all those that doe any thing in pursuance of it You would at least be pleased in your present undertakings for Religion and for the Law of the Land and the Liberty and Property of the Subjects to proceed in the way of Religion without violence to the Conscience in a case that concernes no lesse then Salvation or Damnation As you professe your tendernesse of the conscience even in matters of indifferency And that first your Authenticall Divines Dr Burgesse Mr Marshall c. may publish something for the resolving of Conscience in this way clearely out of the Word of God and home to the Action at Keinton taking notice also That His Majestie tooke up Armes for the maintenance of the Lawes concerning the publike worship of God and for the Priviledges and freedome of Parliament notoriously invaded by Brownists and Separatists and that now He continues them also for the necessary defence of His Person manifestly in danger since the battell at Keinton To which satisfying the Premises your Petitioners farre from contemptuousnesse and obstinacy against the cleare Word of God and Lawfull Authority shall ingenuously condescend and readily make payment of these severall Rates accordingly And pray for c. FINIS THE NECESSITY OF Christian Subjection ROM 13. 5. VVherefore ye must needs be subject not onely for wrath but also for conscience sake WOuld men but meditate or were they perswaded of the truth of the Prophet's speech 1 Sam. 15. 22 23. Behold to obey is better then Sacrifice and to hearken then the fat of Rams for Rebellion is as the sinne of Witchcraft and stubbornnesse is as Iniquity and Idolatry Were they I say perswaded of this truth there would not be so little hearkening to the commands of Authority nor so little obeying what they heare nor would men runne so fiercely into the fearefull sin of Rebellion onely to maintaine and justifie their owne sacrifice of fooles which is indeed no other then their Eccles 5. 1. Olympiodor in loc foolish imaginations have devised and their vaine thoughts have set up as an Idoll to themselves Or were wee not fallen into those last and worst of times prophecied of by the Apostle 2 Tim. 3. 1. 5. wherein men that make shew of godlinesse yea many that make most shew of it have onely a shew but deny the power of it being proud cursed speakers disobedient to parents Proud indeed when they dare exalt themselves against Gods Vicegerent Cursed speakers when His Majesties large Declaration p. 12. 13. 225. 256. 257. c. they dare libell and slander Prince and Prelate Disobedient to Parents Naturall Ecclesiasticall and Politicall were we not I say fallen into such times I should not need to urge the Apostles inference which the unseasonable sinnes of these seasons make so seasonable Wherefore ye must needs be subject c. In which words Infert conclusionem Principaliter intentam Aq. wherein Concludit Paraenesin subjectionis ejusque necessitatem Rol. shewing that we must obey the Magistrate not onely for feare of punishment but much more because that although the Magistrate hath no power over the conscience of man yet seeing he is Gods Minister he cannot be resisted by any good conscience Gen Notes ex Calv. Bez. In qua duas potissimum urget causas ob quas potestatibus necessariò obediendum Marlor 1. First their power to cause feare of wrath 2. Secondly our conscience to obey Gods ordinance In respect of both which we must be subject not onely for wrath but also for conscience sake Wherein I shall consider these 5 particulars 1. The Illation Wherefore 2. The Duty subject 3. The Necessity must needs 4. The persons obliged Ye 5. The Reasons perswading and those twofold 1. From feare of wrath although not onely for wrath 2. For conscience But also for conscience sake 1. The Illation and inference in this word Wherefore being Aquin. Lyr. Calv. Bez. Marlor Rocello a conclusion wherein Quod initio praeceperat de praestandâ Magistratibus obedientiâ nunc per modum collectionis repetit sed
preserving those We must needs be subject And so I come 4. To the persons obliged which is the fourth thing proposed in my Text in this word Yee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. And so Saint Chrysostome before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With whom consent Theodoret and Oecumâ—â—â—â— amongst the Greekes and Greg. Mag. and S. Bernard amongst the Latines expresse themselves both in opinion and phrase to the selfe same purpose we the Clergy ye the Laity we the Priests ye the People or ye the mighty Peeres we the many multitude 1. For neither are Peeres excepted and reserved Calv. Inst l. 4. c. 20. like the Lacedemonian Ephori Roman Tribunes or Athenian Demarchi to restraine the insolencies or exorbitances of Princes oppressions 2. Nor are the Priests exempted like the Roman Hierarchie to be insolent and exorbitant in the Common-weale 3. Nor are the People priviledged as is pretended by some Schismaticall Demagogi to carry all by force of their Buchanan collective body But we and ye 1. Peeres 2. Priests 3. People must all needs be subject And that 5. Not onely for feare but even for conscience sake which is the last member proposed for prosecution Not onely for feare And yet we must be subject for feare too which Cogit vel invitos Marlorat Compells those that have no conscience Imo possunt potestates etiam sine causa irasci Hieron Theophylact Lombard And yet we must feare and be subject too though they oppresse our tender conscience for feare of punishment from God and from the Prince 1. From God who will not suffer his Ordinance to be contemned Non enim privati est hominis abrogare imperium ei quem Dominus cum potestate nobis praefecit Calv. 2. From the Prince for Vltionem reposcerâ— possunt magistratus ob dignitatis suae contemptum Idem They may justly avenge the contempt of their Authority 1. Either by their Lawes by which In legum transgressores inobedientes severiter animadvertunt Marlorat Or else by Armes for Portat gladium He beares the sword vers 4. And if He draw it against Schismaticks Hereticks or Rebellious persons Magistratus Lib. 1. Parmen c. 7. justè punit gladio Aug. They must not cast off feare and incourage themselves and their company against His commands as if resisting for the cause of God as they pretend they were to be accounted Martyrs for they are no more capable of Martyrdome dying in contempt of lawfull Magistrate then the Idoll Priests or the Devils themselves were by the subversion of their Temples or ceasing of their Oracles by vertue of our Saviours Incarnation or by the command of the Emperour converted to Christianity Aug. ubi supra But on the contrary it may be verified that they who under the royall command of a rightfull King obediently conscionably zealously and couragiously fight against a Schismaticall or Hereticall Rebellious people who make Religion the pretext for Rebellion if they die they die Martyrs if they live they live Confessors and therefore we must feare even the Princes sword That I may not insist upon losse of favour friends honour credit and the like Although a wise man will consider even in this that the indignation of a King is as the roaring Prov. 20. 2. of a Lion and if this Lion roare who can but be afraid for he that provoketh him to anger sinnes against his owne soule Amos 3. 8. and what then shall become of his body Or if any be so fool-hardy as not to feare yet must he be subject neverthelesse Not onely for feare But even for conscience sake Non solùm quia resistere potentioribus armatis impunè non liceret quemadmodum tolerari solent injuriae quae propulsari nequeunt Sed sponte docet obeundam hanc submissionem ad quam verbo Dei obstringitur conscientia Calv. Not onely because they are armed and can over-master us for so men suffer injuries from private men because they cannot withstand them but the Apostle teacheth that a Christian is bound to subjection to his Soveraigne by the Word of God and the tye of conscience more firme and close then by a Souldiers Belt or Jaylors Bolts and Manacles So that Etiamsi certò constaret nos manus illorum alioqui valde Ambros Theophylact longas posse effugere Marlorat Although we were assured that we could escape their reach or oppose their power Yea Etiamsi exarmatus esset magistratu quem impune lacescere contemnere liceret nihilo magis id tentandum quà m si poenam statim imminere cerneremus Although the Magistrate Calv. had neither Armes nor Armies so that men might provoke 〈◊〉 contemne his power in respect of punishment yet must 〈◊〉 not presume to neglect him any more then if we did see Aâ—â—â—â— and Armies Racks and Gibbets and all Engines for execâ—â—â—â—â— prepared before us Quia nisi omnino subjiciamini Principâ—â— polluta esset conscientia vestra obvians divinae ordinationi Bruno Because unlesse we be absolutely subject to our Prince pretend what purity we will our conscience is defiled and every step we march against him we set our selves in battell array against the Ordinance of God And indeed I cannot but wonder what hard hearts and cauterized consciences those men have who doe not presently smite themselves and their hearts die within them like Nabals when they finde themselves guilty 1 Sam. 23. 37. of subtracting subjection from their Prince a greater ingratitude then which cannot be excogitated and ingratitude is one of the greatest sinnes for Subjects are obliged 1. By the rule of right Reason to obey him without whom we cannot be safe but without the King the Common-weale cannot be safe no more then a ship without a Pilot in a stormy Ocean and therefore by the rule of right reason we must obey him 2. By naturall equity which bindes to doe good to them which doe good to us but Kings and Princes doe good to us for by their meanes we obtaine great quietnesse and by their Act. 24. 2. providence many worthy things are done to our Nation By them we receive honour enjoy riches peace plenty and freely professe and practice piety and therefore even for naturall equity We must needs be subject which is the least good we can doe to them 3. By morall civility we are bound to be subject to him who protects us But Kings and Princes protect us from evill doers who would violently take away our lives insolently usurpe our lands prodigally mispend our goods lasciviously deflowre and ravish our wives mercilesly slave our children yea they are the Protectors and Defenders of our faith and therefore we are bound at least not to rebell sithence all these mischiefes 〈◊〉 beene are and will be the effects of such disobedience 〈◊〉 which Good Lord deliver us By Christian Religion and conscience which enjoynes 〈◊〉 we must not resist the Ordinance of
God but Kings and Princes are the Ordinance of God and therefore we must not resist them vers 1 2. And doe 1 Right reason 2 Naturall equity 3 Morall civility 4 Christian Religion and conscience oblige us to subjection Oh then take heed and never trust any though never so faire professors who pretend conscience to countenance disobedience at least to cast off subjection as it is hard to disobey and not to rebell Yet such alwayes have beene the faire pretences of the fowlest practices Thus the colour of the common good to free the people from Subsidies Taxes and Oppressions which then seemed by their Governours to lie upon them led the people of the Jewes yea and some Romanes too Ioseph Antiq Iudaic. l. 18. c. 1. l. 20. c. 6. Salust conjurat Catilin Speed to follow Theudas Judas of Galile Catiline and their companions Thus the Rebels of elder times in this Island christned their Insurrections the Army of God and the holy Church making Religion the Patronesse of their impiety Thus Jack Straw Jack Cade Wat Tyler Fryer Ball alias Wall and such others made 1 The oppression of the Commons 2 The insolency of the Nobility 3 The covetousnesse of the Priests and the inequality of men of equall merit the vaile of all their Hollinshed Rich. 2. p. 429. Grafton p. 330 331 violence and villany Thus the Rebellions in the North Lincolnshire and Norfolke were raised under pretence of 1 Reforming Religion 2 Freedome of Conscience and 3 Bettering the Common-weale yea and they are alwaies masked under the vizard of 1 Pro Lege 2 Pro Grege 3 Pro Rege whereas indeed they are against the King breake the Lawes and make spoile of the People as Josephus relates the story of the Rebellious L. 2. de Bello Iudaic c. 16. Jewes pretending onely against Florus harsh unjust and cruell usage and not against the Romanes But as King Agrippa cleares it by his Remonstrance They did but onely say so Naucler for their actions were such as worse could not have beene done by the greatest Enemies of the Romane Empire for they sacked the Townes robbed the Treasuries burnt the Houses wasted the Fields neither were they the Townes the Treasuries the Houses the Fields of Florus but of the Roman Empâ—â—â—â— I will not make Application but sithence these things 〈◊〉 ever beene so I will onely conclude with Solomons Admonition My sonne feare God and the King and meddle not 〈◊〉 â—â—ov 24. 〈◊〉 22. them that are seditious for suddenly shall their destruction câ—â—â— and who knoweth the ruine of them Yet cetaine it is that â—â—â—ned they shall be and perhaps when themselves least suspect it suddenly as with the Arrow of Lightning shot from the Bow of God which may serve as a Corollary to our Apostles premises to inforce this conclusion Wherefore ye must needs be subject not onely for wrath but even for conscience sake Which God grant us all grace to be for Jesus Christs sake the Patterne and Patron of perfect obedience to whom with the Father and the Holy Ghost be all honour glory power might majestie and dominion from this time forth for evermore Amen FINIS ERRATA PAge 2. lin ult Margin for Rocoll reade Rolloc pag. 4. lin 12. for regnantur reade regantur pag. 16. lin ult for inventions reade injunctions pag. 20. lin 15. after these words He must have it adde in case of true absolute imminent necessity to save our selves and the publique according to the Lawes of the Land pag. 21. lin 1 2. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all three places