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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56211	The soveraigne povver of parliaments and kingdomes divided into foure parts· Together with an appendix: wherein the superiority of our owne, and most other foraine parliaments, states, kingdomes, magistrates, (collectively considered,) over and above their lawfull emperours, kings, princes, is abundantly evidenced, confirmed by pregnant reasons, resolutions, precedents, histories, authorities of all sorts; the contrary objections re-felled: the treachery and disloyalty of papists to their soveraignes, with their present plots to extirpate the Protestant religion demonstrated; and all materiall objections, calumnies, of the King, his counsell, royallists, malignants, delinquents, papists, against the present Parliaments proceedings, (pretended to be exceeding derogatory to the Kings supremacy, and subjects liberty) satisfactorily answered, refuted, dissipated in all particulars. By William Prynne, utter-barrester, of Lincolnes Inne. It is on this second day of August, 1643. ordered ... that this booke ... be printed by Michael Sparke ...; Soveraigne power of parliaments and kingdomes	Prynne, William, 1600-1669.	1643 (1643)	Wing P4087A; ESTC R203193	824,021	610

Kingdom quite rent away from the very house of David yea a new King and kingdom erected by the People by Gods and his Prophets speciall direction and approbation for King Solomons Idolatry Who is such a stranger to the sacred Story but hath oft-times read how God anoynted Iehu King of purpose to extirpate and cut off the whole house of K. Ahab his Lard for his and Iezabels Idolatry and blood-shed in slaying the Prophets and unjustly executing Naboth for his Vineyard in performance whereof he s●ew his Soveraign King Ioram Ahaziah King of Iudah Queen Iezabel all Ahabs posterity his great men his Nobles and all the Priests and Worshippers of Baal till he left none remaining according to the word of the Lord which he spake by his servant Elijah a Kings c. 9. 10. For which good service the Lord said unto Iehu Because THOV HAST DONE WELL in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was IN MINE HEART thy children of the ● generation shall sit on the Thron of Israel This fact therefore of his thus specially commanded approved rewarded by God himself must needs be just and lawfull not Treason not Rebellion in Iehu unlesse the Opposites will charge God to be the author approver and rewarder o●fin of Treason Neither will it serve their turns to Reply that this was an extraordinary example not to be imitated without such a speciall commission from heaven as Iehu had and no man can now a dayes expect For since God hath frequently injoyned all grosse incorrigible Idolaters especially those who are nearest and dearest to and most potent to seduce us to be put to death without any pitty or exception of Kings whose examples are most pernicious and apt to corrupt the whole Nation as the presidents of the Idolat●ous kings of Israel and Iudah abundantly evidence if Kings become open professed Idolaters though private persons may not murther them and their families as Iehu yet the representative body or greater part of their Kingdoms as many Pious Divines affirm may lawfully convent depose if not judge them capitally for it and Gods putting zeal and courage into their hearts or exciting them by his faithfull Ministers to such a proceeding is a sufficient Divine Commission to satisfie Conscience if no sinister private ends but meer zeal of Gods glory and detestation of Idolatry be the onely Motives to such their proceedings Thus we read God stirred up Baach● exalted out of the dust and made him a Prince over the house of Israel who slew king Nadab and smote all the house of Jeroboam till he left him not any that breathed because of the sins of Ieroboam which he sinned and which he made Israel sin by his provocation where with he provoked the Lord God of Israel to anger who going on after in Ieroboams sins God threatens to ●ut off all his house and make it like the house of Ieroboam which was actually executed by Zimri who slew his Soveraign King Elah son to Baacha With all the house of Baacha and left not one that pissed against the wall neither of his kinsfolks nor of his friends according to the word of the Lord which he spake against Baacha by Iehu the Prophet Which act of Zimri though a just judgement in regard of God on the family of Baacha for their Idolatry was notwithstanding reputed Treason in Zimri because he did it not out of Conscience or zeal against Idolatry being and continuing an Idolater himself but onely out of ambition to usurp the Crown without the peeples consent whereupon all the people made Omri King and then going all to the Royall Palace set it on fire and burnt Omri in it both for his sins Idolatries and Treason which he wrought We read expresly that after the time that Amaziah did turn away from following the Lord they for this conspired a conspiracie against him in Ierusalem and he fled to Lachish but they sent to Lachish after him and slew him there and they brought him upon horses and buried him with his fathers in the City of Iudah Then all the people of Iudah took Uzziah who was 16 years old and MADE HIM KING in the room of his father Amaziah and he did that which was right in the sight of the Lord. So Zachariah Shallum Pekahiah Pekah four evill Kings of Iudah successivly acquiring the Crown by murther and reigning evilly in Gods sight were all slain by Gods just judgement on them of one another and Hoshea In few words God himself ever annexed this condition to the Kings of Israel and Iudah that they should serve and fear him obey his Laws keep his Covenant otherwise if they did wickedly forsake him or commit idolatry he would destroy forsake and cast them and their seed off from being Kings When therefore they apparently violated the condition the whole State and people as Gods Instruments lawfully might and sometimes did by Gods speciall direction remov depose and sometimes put them even to death for their grosse iniquities and idolatries and when they did it not it was not as many think for want of lawfull Soveraign Authority remaining in the whole State and people as I shall fully manifest in the Appendix but out of a defect of zeal out of a generall complying with their Kings in their abominable idolatries and sins which brought War Captivity ruine both on their Kings their Posteritie the whole Nation and Kingdoms of Iudah and Israel as the Sacred Story plentifully relates All which considered this objection proves not onely false but fatall to the Obiectors cause who might with more discretion have forborn then forced such an answer to it which I hope and desire no private persons will abuse to iustifie any disloyalty sedition Treason Rebellion or taking up of Arms against their lawfull Princes though never so evill without the publike consent and authority of the representative bodies or major part of their severall Realms byassed with no sinister nor private respects but ayming onely at Gods glory and the publike weale security peace of Church and State Thus much in answer to the principall Objections out of the Old Testament The ninth and most materiall Obiection on which our Opposites principally relie is that noted Text in the new Testament Rom. 13. 1 2. Let every soul be subject unto 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 From whence Dr. Fern concludes 1. That the King is the Supreme or Highest Power here intended 2. That all persons under the Highest Power are expressely forbidden to resist 3. That in those dayes there was a standing and continuall great Senate which not long before had the Supreme Power in the Roman State and might challenge

plunder the people committed by God to their cures or attempt with force to subvert R●ligion Laws Liberties or commit any capitall offences they may not onely with safe conscience be resisted repulsed by their people but likewise apprehended arraigned deprived condemned executed by Lay Iudges as infinite examples in our Hi●●ories manifest and the ●xample of Abiathar the High Priest 1 Kings 2. 26 27. And if so then why not Kings as well as they or other temporall M●gist●ates not withstanding any of the objected Texts Either therefore our Oppo●ites must grant all Bishops Priests Ministers yea all o●her Magistrates whatsoever as irresistible uncensurable undeprivable uncondemnable for any crimes whatsoever as they say kings are which they dare not do or else make Kings as resistible censurable deprivable and lyable to all kindes of punishments by their whole Kingdoms consent in Parliament as far forth as they notwithstanding all the former Objections which quite subverts their cause Thirdly Kings and Kingdoms are not so Gods Ordinance as that they should be universall over all the world and no other Government admitted or so as any one Nation whatsoever should be eternally tyed to a Monarchicall Government without any power to alter it into an Aristocracy or other form upon any occasion or so a● unalterably to continue the Soveraign power in one family alone as not to be able to transfer it to another when the whole State shall see just cause Hereditary Kingdoms being but Offices of publike trust for the peoples good and safety as well as elective most of them were elective at first and made hereditary onely either by violent usurpation or the peoples voluntary assents and insti●tution and not by any immediate divine Authority and so alterable by their joynt assents as Zuinglius Buchanon Mariana observe and the Histories of most Kingdoms the experience of all ages evidence Which truths being generally confess●d by all Polititians Historians Statists by many judicious Divines contradicted by no one text of Scripture that I have met with which our Opposites have objected hitherto they will finde all Monarchies upon the matter to be meer humane Institutions alterable still by that humane Power which did at first erect them and subordinate still thereto as the Creature to its Creator and to be Gods Ordinance onely in regard of speciall providence and the like a● other inferiour Magistrates Rulers are who may be justly resisted altered removed censured notwithstanding the objected Text. From which whiles some men earnestly presse that every soul by Gods own Ordinance ought to be subject to some publik● civill power which others saf●ly deny since the Patria●ks the first families of most Nations and Countries were not so and all Nations all people before setled publi●e governments were erected which in many places are not very ancient since those whose Parents are dead and are not by them sub●ected to a Government are naturally free and none bound to part with their freedom to any other unlesse they see a necessitie a great advantage and that upon such terms and conditions as they deem meet they involve even Kings and Emperours themselves by Gods own Ordin●nce in a subiection to a superiour earthly c●vill power to wit to their Laws Parliaments Kingdoms which I have proved Paramount them collectively considered according to the common proverbe Omne sub Regno graviore Regnumest and that of Solomon concerning oppressing Kings and Judge● He that is higher then the Highest considers and there be higher then they And so make kings ●ot onely resistble by their whole Kingdoms the supreme Soveraign power but likewise subiect to their Realms superiour commands and uncapable to resist their lawfull power and Forces even in point of Conscience by vertue of this very Text. And so much for the fourth Question For the fifth and last What kinde of resistance of the Higher powers is here prohibited I answer briefly That resistance is here forbidden which is con●rary to subiection or obedience as the words Let every soul be subject to the higher Powers coupled with the ensuing reason Whosoever therefore resisteth that is disobeyeth or is not subiect to the Power resisteth the Ordinance of God and they that resist shall receive to themselvs damnation In the Greek there are two distinct words used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine English French Dutch use them both as one without distinction The first word signifies properly disordered counter-ordered on ordered against as Paraeus Willet and others observe and it is thus used by the Apostle 2 Thess. 3. 6 7 11 or disobedient 1 Tim. 1. 9. The later word signifieth properly to resist withstand or oppose in which sence it is used Matth. 5. 39. Luk● 21. 1 5. Act. 6. 10. Rom. 9. 19. Gal. 2. 11. 2 Tim. 3. 1. Hebr. 12. 4. Iam. 4. 7. chap. 5. 6. 1. Pet. 5. 9. and applied indiffer●●tly both to a spirituall corporall and verball resistance of the Holy Ghost the Devill or men Since then the Apostle in this Text useth the Hebrew phrase Soul not Man Let every Soul be subject to the High●r Powers because as Haymo Tollet Willet Soto and most other Interpreters observe we ought willingly and cheerfully to submit to the higher Powers not only with our bodies but soules and spirits too I may hence cleerly inferre that the resistance of the higher Power here prohibited as contrary to this subjection is not only that which is corporall and violent by force of armes as the Objectors glosse it but that likewise which is verball mentall spirituall in the soule it selfe without the body and no more then a meer passive resistance or not obeying For not to doe what the higher Powers enjoyn is in verity actually to resist to withstand them as not to doe the will not to yeeld obedience to the motions dictates of the Holy Ghost or devill is really to resist them even in Scripture phrase Yea corporall resistance or opposition by way of force is only an higher degree of resistance but not the onely or proper resistance here prohibited which relates principally to the Soule and Spirit For as corporall forced obedience against a mans will which still holds out is no true obedience in the esteem of God or men and as the very essence life of all outward obedience consisteth principally in the cheerfull submission or activity of the soule or will So a forced corporall resistance against the mind or conscience is in a manner no resistance and the very malignity quintessence of all inward or outward resistance disobedience rests only in the mind soule will and is here principally forbidden as is evident by the 5. verse Wherefore ye must needs be subject not onely for wrath which relates only to the body which mens wrath can only harm in case of disobedience Mat. 10. 28. but also FOR CONSCIENCE SAKE which principally if not wholly relates unto

the soule of which the conscience is a chief-overruling part This then being altogether irrefragable gives our Antagonists with Dr. Fern an etern all overthrow and unavoidably demonstrates the resistance of the Higher Powers here prescribed to be only of iust lawfull powers in their l●st commands or punishments which we must neither corporally verbally nor so much as mentally resist but readily submit too with our very soules as well as bodies not of Tyrants or ungodly Rulers uniust oppressions Forces proceedings to subvert Religion Lawes Liberties which all our Opposites all Divines whatsoever grant we are bound in conscience passively to resist and disobey yea with our Tongues to reprehend and our Souls and spirits to oppose detest abhorre hate in the very highest degree of opposition notwithstanding this inhibition And therefore by like reason are no wayes prohibited but authorized by it even forcibly to resist to our utmost power have we meanes and opportunity so to doe as the Parliament now hath That power and proc●edings which Christians may lawfully with good conscience yea and are bound to resist with all their souls minds tongues they justly may and must likewise resist with all their corporall might and strength especially if they have good opportunity publike encouragements and meanes to do it as Deut. 6. 12. 1 Pet. 5. 9. Iude 3. 4. Phil. 1. 27 28. 1 Cor. 16. 13. compared together and with the premised Scriptures fully evidence But Christians may lawfully with good conscience yea must resist with all their souls minds tongues the fore-named violent proceedings of kings Oppressors ill Counsellors and Cavaleers and no wayes submit unto them with their souls minds tongues lest thereby they should approve and be partakers with promoters of their execrable de●ignes therefore they may and must with safe conscience resist them with all their corporall might and strength having now opportunity a Parliamentary publike command and sufficient meanes to execute it And thus have I now at last not onely most clearly wrested this sword out of the hands of our great opposite Goliahs but likewise cut off their heads and so routed all their forces with it as I trust they shall never be able to make head againe Yet before I wholly take my leave of this Text to gratifie our Prelaticall Clergy I shall for a parting blow adde this one observation more That all our Popish Clermen heretofore and many of them till this day notwithstanding the universality of this Text Let every soule be subject to the higher Powers c. not only Pretended themselves to be of right exempted from the jurisdiction censures taxes of Emperours Kings and all Civill Magistrates Which priviledges some of our late Prelates began to revive as the late cases of Mr. Shervill the Maior of Arundel and some others evidence censured for punishing drunken Priests but likewise held it lawfull to censure excommunicate depose even Emperours and Kings themselves and interdict their Kingdomes witnesse not only the Popes excommunications of many Emperours and Kings by apparant usurpation and injury but of sundry Prelates excomunications of their own Soveraigns as of right and putting them to open penances as K. Suintilla Sancho Ramir in Spain and others elswhere of which you may read divers presidents in my Appendix The History of St. Ambrose his excommunicating the Emperour Theodosius for the bloody murther of those of Thessalonica is so commonly known that I need not spend time to recite it nor yet the excommunications and censures of our King Iohn or Henry the 2. and 3. Suano King of Denmark as Saxo-Grammaticus records was not onely sharply reprehended but excommunicated in a most bold and solemn manner by one of his Bishops for his uncleannesse and murthering some eminent persons of whom he was jealous whiles they were at their devotions in the C●urch This Bishop instead of meeting this King when he came to enter into the Church with accustomed veneration clad in his Pontisicalibus with his Crosier Staffe kept him from entring so much as within the Court thereof calling him not by the name of a King which he suppressed but a shedder of mans blood and not content to chide him he fixed the point of his Staffe in his brest preferring the publike scandall of Religion before private society not being ignorant that the Offices of familiarity were one thing the rights of Priesthood another thing that the wickednesses of Lords as well as servants ought to be revenged nor are Noble-mens crimes to be more partially censured then ignoble ones And not content thus to repulse him he added an execration therunto and denounced a sentence of damnation against him in his presence so as he left it doubtfull whether he repulsed him more valiantly with his hand or voyce Hereupon the King considering this Act to proceed from zeale and publike seve●ity against wickednesse and being confounded with the blush of his guilty conscience forbad any to resist his violence and patiently underwent heard both his repulse and reprehention After which this King laying aside his royall Robes put on old course apparell desiring rather to testifie his sorrow by the deformity of his habit then his contempt by the splendor of it And struck with so sad a sentence of the Bishop he would not indure to carry about the ornaments of Royall Magnificence but casting away the ensignes of Regall Majesty he put on sack-cloth the badge of peni●ence putting off his power likewise together with his vestment and of a sacrilegious Tyrant became a faithfull reverencer of holy things For returning bare-foot to the Church-porch he cast himselfe prostrate in the entrance thereof and humbly kissed the ground suppressing the griefe which is wont most sharply to be inflicted from contempt with shamefac'●nesse and moderation redeeming the fault of his bloody reigne with shame and penitence After which confessing his fault and craving pardon with teares of the Bishop he was absolved and then putting on his Royall Robes admitted into the Church and brought up to the Altar to the exceeding joy of the people who applauding the kings humiliation and modesty plus poenitentia pium quam imperio scelestum euasisse co●fessus A memorable story of a zealous stout Prelate and of a penitent submissive wild Prince I shall only adde to this some few domestick presidents of our Welch Kings Teudur king of Brecknock for his periury and murther of Elgistill another King of that Countrey was solemnly excommunicated by Gurcan the 10. Bishop of Landaffe and his Clergy in a Synod assembled for this purpose by uncovering the Altars casting the Crosses and Reliques on the ground and depriving him of all Christian communion Whereupon Teudur unable to undergoe this malediction and rigorous iustice with a contrite heart and many teares powred forth craved pardon of his crimes and submitted himselfe to the penance imposed on him according to his quality and greatnesse King Clotri slaying Iuguallaun

mans best security to preserve his life estate in peace against the violence of another whence the wisdom of the Common Law makes every mans house his Castle in the necessary defence wherof and of his person goods from the violence rape of others it gives him libertie to beate repulse yea kill injurious assailants which right of defence if once denyed would open a wide gap to all wickednesse injustice disorders whatsoever and speedily bring in absolute confusion subversion of all property Law Order As for Emperors Kings great Officers and other ungodly instruments armed with Princes unjust commissions who deeme themselves above the reach of humane Lawes censures and accountable for their unjust actions to none but God himselfe there is no other knowne barre or obstacle to hinder or restraine their armed violence Tyrannie oppressions but onely the feare of the oppressed assaulted subjects armed resistance which if once denyed to be lawfull all Royalties would soone be transformed into professed Tyranni●s all Kings Magistrates into Tyrants all Liberty into slavery property into communitie and every one would thereby be exposed as a voluntary prey to the arbitrary cruelty covetousnesse avarice lusts of the greatest men Therefore doubtlesse this armed resistance cannot but be lawfull necessary just in point of Law and Conscience to eschew these generall mischiefes Sixtly all will readily grant it lawfull in case of Conscience for subjects to resist a forraigne enemie which invades them with force of Armes though animated by the King himselfe to such invasion and why so but because they are their enemies who would wrongfully deprive them of their native inheritance Liberties estates and worke them harme upon which ground we read in the 2 Kings 3. 21. That when the Moabites heard that the Kings of Israel Iudah and Edom came up to fight against them with a great Army they gathered all that were able to put on armour and upward to withstand them and stood in the border and when ever the Midianites Phili●●ines Syrians Babylonians Aegyptians Cananites or other enemies came to assault the Israelites they presently assembled together in Armes to encounter and repulse them as the Histories of Ioshua Iudges Samuel the Kings Chronicles and Nehemiah abundantly evidence almost in every Chapter If then Subjects may with a good Conscience resist forragin enemies on this ground alone then likewise domestick foes and their Kings own Forces when they become open enemies to rob kill plunder destroy them as inhumanely as injuriously as the worst Forraigne foes there being the selfe same ground for the lawfulnesse of resistance of the one as the other and if the ballance encline to one side more than other an intestine enemie being more unnaturall unjust hurtfull dangerous and transgressing more Lawes of the Realme which obliege not strangers than a Forraigner and a Civill warre being far worse and more destructive than a Forraigne the resistance of an homebred enemy must be the more just and lawfull of the two even in point of Conscience Seventhly The very Law of God both alloweth and commands all men to resist their spirituall enemies with spirituall Armes Iam 4. 7. Resist the Devill and he will flee from you otherwise he would easily subdue and destroy us 1 Pet 5. 8. 9. Be sober and vigilant because your adversarie the devill as a roaring Lyon walketh about seeking whom he may devoure whom resist stedfast in the faith Ephes. 5. 10. to 19. Finally my brethren be strong in the Lord and in the power of his might Put on the whole Armour of God that ye may be able to stand against the wiles of the devill For we wrestle or warre not against flesh and blood but against Principalities against powers against the Rulers of the darkenesse of this world against Spirituall wickednesse or wicked spirits in high places Wherefore take unto you the whole Armour of God that ye may be able to withstand in the evill day and having done all to stand Stand therefore having your loynes girded about with truth c. Above all taking the sheild of faith wherewith ye shall be able to quench all the fiery darts of the wicked And take the helmet of Salvation and the sword of the spirit which is the Word of God Praying alwayes with all prayer and supplication Hence Christians are termed Souldiers of Iesus Christ and Ch●istianity a warf●●e against the world the flesh and Prince of the world the Devill 2 Tim. 2. 3 4. 2 Cor. 10. 3. 1 Tim. 1. 18. Iam. 41. 1 Pet. 2. 11. Rom. 7. 23. 2 Cor. 10. 4. 1 Cor. 9. 7. I say 41. 2. Rev. 12. 7. 17. In which warfare we must fight and resist even unto blood striving against sinne Heb. 12. 4. Vsing not onely prayers and teares but other spirituall weapons of warre mighty through God able to ●ast downe every high thing that exalteth it selfe to bring into Captivitie every thought to the obedience of Christ and to revenge all disobedien●e 2 Cor. 10. 4. 5. 6. If then we may and must manfully resist and fight against our Spirituall enemies though Principalities Powers Rulers wicked spirits in high Places and the Prince of this world himself the Devill when they ass●ult and seeke to devoure our soules then by the selfesame reason we l●wfully with a safe conscience may yea ought to resist repulse our corporall enemies when they maliciously un●u●●ly forcibly assault us against all rules of Law of Conscience to murther enslave destroy our bodies Soules Religion the Republicke which must be dearest to us though they be Principalities Powers Rulers wicked Spirits in high Places yea Princes of this world with all their under Officers and Instruments of cruelty not onely with prayers and teares but corporall Armes and force because they unnaturally tyrannically seeke the destruction of our bodies estates Liberties Republicke Religion there being no inhibition in Scripture not to resist the one or other but infinite Texts authorising men not onely to resist but warre against yea slay their malicious open enemies untill they be sub●ued or destroyed Exod. 23. 22. 27. Levi. 26. 7. 8. Num. 24. 8. Deut. 20. throughout Iosh. c. 8. to c. 13. 2 Sam. 22. 38. to 42. 1 Chron. 17. 8. 10. Esth. 9. 5. Neither doe the Texts of Mat. 5 39. Luk. 6. 29. But I say unto you that ye resist not ●vill but whosoever sh●ll s●●ite thee on the right cheek● turne to him the other also and hi● that taketh away thy cloake forbid not to take thy c●ate also prohibit all actuall resistance of publick violence offered by enemies to our persons goods or lawfull defensive warres which precept as is cleare by the context and resolved by Augustine Gratia● Alensis and f others extends onely to some private injuries and revenges and to the inward patient preparation of the mind to suffer two injuries rather thē maliciously to revenge a single one especially in cas●s where we want ability to resist not to an actuall

bearing of all grosse outward injuries to our persons or estates without resistance which precept being given generally to all Christians to Kings and Magistrates as well as Subjects if it be strictly urged prohibits Kings and Magistrates to resist the violence and injuries of the people as much as the people not to repulse the Armed violence and oppressions of their P●inces and Governours and that Text of Iames 5. 6. Ye have condemned and killed the just and he doth not resist you which some thinke is meant of Christ alone proves onely that some just men and many Martyrs have beene condemned and killed without resistance as our Saviour was not that it is unlawfull to resist an open enemy theefe or murtherer who comes to kill rob or plunder us against Law and Conscience I read of Saint Andrew that when the people ran together in multitudes ●o rescue him out of the hands of a wicked man and defend him from the injury of death he teaching them both by word and example exhorted them not to hinder his martyrdome yet the people lawfully rescued innocent Ionathan from that unjust death which his Father King Saul twice vowed hee should undergoe Some mens patient suffering death and injuries without resistance is no better an argument that all therefore must so suffer without opposition then that all men ought to yeeld their purses up to high-way theeves or their persons goods ships to Turkes and Pyrates without fight or resistance because some yea many have shamefully done it for want of courage when they were able to resist and so have deservedly lost their purses shippes goods liberties and become Turkish Gally-slaves to the ruine of their estates bodies soules which miseries by a manfull just defence they might have easily prevented All which considered I see no ground in Scripture nor reason but that temporall enemies of all kindes which wrongfully invade our persons or estates by open force of Armes in a warlike manner may be resisted with temporall weapons as well as spirituall enemies with spirituall Armes Eighthly That which all Nations in all ages by the very light of nature have constantly practised as just and lawfull must doubtlesse be lawfull in point of conscience if there be no Law of God to the contrary But selfe-defence against invading Tyrants and their instruments hath by the very light of Nature beene constantly practised by all Nations in all ages as just and lawfull which the premises the Appendix the Histories of all ages evidence there being never any one Nation or Kingdome for ought I finde that ever yet reputed it a thing unlawfull in point of Conscience to resist the open malicious destructive tyranny violence hostility of their unnaturall Princes or that desisted from any such resistance giving themselves up willingly to their outragious lusts and butch●ries without any opposition though some private men and Martyres have sometimes done it upon particular reasons as to avoid the scandall of Religion to beare witnesse to the truth for the confirmation and conversion of others or for want of power or oportunity to resist or to avoyd a generall massacre of their fellow Christians or because they were onely a few private men and their religion directly opposite to the Lawes and government under which they lived or the like not because they judged all resistance simply unlawfull as blinde Doctors ●alsely informe us which I shall prove hereafter and there is no Law of God at all to prohibite such resistance therefore doubtlesse it must be lawfull even in point of conscience Ninthly that which is directly opposite to what is absolutely illegall and unjust in point of conscience and the chiefe lawfull obstacle and remedy to prevent or redresse it must certainely be just be lawfull in the court of Conscience since that which is directly opposite to that which is ●imply ill and unjust must necessarily be good and just But necessary just defence by force of Armes is directly opposite to that open Armed violence and tyranny which is absolutely illegall and unjust in point of Conscience and the chiefe lawfull remedy and obstacle to prevent or redresse it as reason experience and the premises evidence Therefore it must necessarily be just and lawfull even in the Court of Conscience Tenthly That resistance which doth neither oppose the Kings royal person nor lawfull Authority must certainely be lawfull in point of conscience But the resistance of the Kings Forces not accompanied with his person in the execution of his unjust commands is neither a resistance of his Royall person for that is absent and his Cavalliers I hope are no Kings nor yet invested with the priviledges of Kings nor yet of his lawfull Authority his illegall Commissions and Commands being meere nullities in Law transferring no particle of his just Authority to those who execute them Therefore it must certainely be lawfull in point of conscience Eleventhly That resistance which is the onely remedy to keepe not onely Kings themselves but every one of their Officers and Souldiers from being absolute Tyrants Monarchs and the deny all whereof equalizeth every souldier and particular Officer to Kings yea God himselfe whose prerogative only it is to have an absolute unresistable wil must doubtlesse be lawful in the Court of Conscience But this necessary defensive resistance now used by the Parliament and Subjects is such For if they may not resist any of the Kings Officers or Souldiers in their plunderings rapines fierings sackings of Townes beating wounding murthering the Kings leige people and the like will not every common Souldier and Officer be an absolute Tyrant equall in Monarchie to the great Turke himself and ●aramount the King who hath no absolute irresistable Soveraignety in these particulars Either therefore this resistance must be granted not onely as lawfull but simply necessary else every officer and common Souldier wi●l be more than an absolute King and Monarch every subject worse than a Turkish slave and exposed to as many uncontrolable Soveraignes as there are Souldiers in the Kings Army be their conditions never so vile their qualitie never so mean and the greatest Peeres on the Parliaments party must be irresistably subject to these new absolute Soveraignes lusts and wills Twelfthly if all these will not yet satisfie Conscience in the Lawfulnesse the justnesse of the Parliaments and peoples present forcible resistance of the Kings Captaines and Forces though Armed withan illegall Commission which makes nothing at all in the case because voyd in Law there is this one Argument yet remaining which will satisfie the most scrupulous malignant opposite Conscience That necessary forcible resistance which is Authorised and Commanded by the Supreamest lawfull power and highest Soveraigne Authority in the Realme must infallibly be just and lawfull even in point of Conscience by the expresse Resolution of Rom. 13. and our opposites owne confession who have no other Argument to prove the Offensive warre on the Kings part

all persons thorowout their Dominions in all causes so well Ecclesiasticall as spirituall printed at London 1573. p. 1095. writes thus But who denies this M. Saunders that a godly Bishop may upon great and urgent occasion if it shall be necessary to edifie Gods Church and there be no other remedy flee to this last censure of Excommunication AGAINST A WICKED KING Making it a thing not questionable by our Prelates and Clergie that they may in such a case lawfully excommunicate the King himself And Doctor Bilson Bishop of Winchester in his True difference between Christian subiection and unchristian Rebellion dedicated to Queen Elizabeth her self printed at Oxford 1595. Part. 3. Page 369. to 378. grants That Emperours Kings and Princes may in some cases be Excommunicated and kept from the Lords Table by their Bishops and grants That with Hereticks and Apostates be THEY PRINCES or private men no Christian Pastor nor people may Communicate Neither finde I any Bishop o● Court Doctor of the contrary opinion but all of them readily subscribe hereto If then not onely the ill Counsellors and Instruments of Kings but Kings and Emperours themselves may thus not onely be lawfully iustly resisted but actually smitten and excommunicated by their Bishops and Clergy with the spirituall sword for their notorious crimes and wickednesses notwithstanding this inhibition which Valentinian the Emperour confessed and therefore desired that such a Bishop should be chosen and elected in Millain after Auxentius as he himself might really and cordially submit to him and his reprehensions since he must sometimes needserre as a man as to the medicine of souls as he did to Ambrose when he was elected Bishop there why they may not likewise be resisted by their Laity in the precedent cases with the temporall sword and subjected unto the censures of the whole Kingdoms and Parliaments transce●ds my shallow apprehension to conceive there being as great if not greater or the very self-same reason for the lawfulnesse of the one as of the other And till our Opposites shall produce a substantiall difference between these cases or disclaim this their practice and doctrine of the lawfulnesse of excommunicating Kings and Emperours they must give me and others liberty to conceiye they have quite lost and yeelded up the cause they now contend for notwithstanding this chief Text of Roma●es 13. the ground of all their strength at first but now of their ruine The tenth Objection is this that of 1 Pet. 2 13 14 15 16. Submit your selves to every ORDINANCE OF MAN for the Lords sake whether it be to The King AS SVPREAME or unto Governours as unto them that are scut by him to wit by God not the King as the distribution manifests and Rom. 13. 1 2 3 4. For the punishment of evill doers and for the praise of them that doe well c. Feare God Honour the King wee must submit to Kings and honour Kings who are the supream Governours therefore we may in no case forcibly resist them or their Officers though they degenerate into Tyrants To which I answer that this is a meer inconsequent since the submission here injoyned is but to such Kings who are punishers of evill doers and praisers of those that do well which the Apostle makes the Ground and motive to submission therefore this text extends not to Tyrants and oppressors who doe quite contrary We must submit to Kings when they rule well and justly is all the Apostle here affirms Ergo wee must submit to and not resist them in any their violent courses to subvert Religion Lawes Liberties is meer non-sence both in Law Divinity and common Reason If any reply as they doe that the Apostle vers 18 19 20. Bids servants be subject to their Masters with all feare not onely to the good and gentle but also to the froward For this is thank-worthy if a man for conscience towards God endure griefe suffering wrongfully c. Ergo this is meant of evill Magistrates and Kings as well as good I answer 1. That the Apostles speaks it onely of evill ●asters not Kings of servants not subjects there being a great difference between servants Apprentices Villaines and free-borne subiects as all men know the one being under the arbitrary rule and government of their Masters the other only under the just setled legall Government of their Princes according to the Lawes of the Realme S●condly this is meant onely of private personall iniuries and undue corrections of Masters given to servants without iust cause as vers 20. For what glory is it if when yee be BVFFETED FOR your faults c. intimates not of publike iniuries and oppressions of Magistrates which indanger the whole Church and State A Christian servant or subiect must patiently endure private undue corrections of a froward Master or King Ergo whole Kingdomes and Parliaments must patiently without resistance suffer their kings and evill Instruments to subvert Religion Lawes Liberties Realms the proper deduction ●een is but a ridiculous conclusion Secondly This Text enjoynes no more subjection to kings then to any other Magistrates as the words Submit your selves TO EVERY ORDINANCE of Man Or unto Governors c. prove past all contradiction And vers 6 which bids us Honour the King bids 〈◊〉 first in direct tearmes HONOVR ALL MEN to wit All Magistrates at least if not all men in generall as such There is then no speciall Prerogative of irresistability given to kings by this Text in injurious violent courses more then there is to any other Magistrate or person whatsoever God giving no man any Authority to injure others without resistance especially if they assault their persons or ●nvade their Estates to ruine them Since then inferiour Officers and other men may be forc●bly resisted when they actually attempt by force to ruine Religion Lawes Liberties the republike a● I haue proved and our Antagonists must grant by the self-same reason kings may be resisted too notwithstanding any thing in this Text which attributes no more irresistability or authority to Kings then unto other Magistrates Thirdly Kings are here expresly called AN ORDINANCE OF MAN not God as I have formerly proved them to be If so I then appeal to the consciences of our fiercest Antagonists whether they do beleeve in their consciences or dare take their Oathes upon it That ever any people or Nation in the world or our Ancestors at first did appoint any Kings or Governours over them to subvert Religion Laws Liberties or intend to give them such an unlimited uncontroulable Soveraignty over them as not to provide for their own safety or not to take up Arms against them for the necessary defence of their Laws Liberties Religion Persons States under pain of high Treason or eternall damnation in case they should degenerate into Tyrants and undertake any such wicked destructive designe If not as none can without madnesse and impudence averre the contrary it being against all common