such are our enemies We fight not against flesh and blood but against c. And such are our weapons The weapons of our warfare are not carnall And such our fight I have fought a good fight speaking of his manifold Afflictions And such is our Victory against all worldly force even in suffering for the faith of Christ as is signified by that saying of S. Iohn This is the victory which hath overcome the world even your faith And indeed this particular vertue and Spirituall Good is graphically set out by the Apostle Ephes 6. in the Panoplie and spirituall furniture of a Christian Souldier for without that the lustre of Spirituall Graces could not be glorious not the Girdle of veritie which we professe nor the Brest plate of righteousnesse and sinceritie of a good Conscience nor the Sword of the Spirit which is an Animositie in professing the same Truth nor the Shield of faith which without persecution seemeth outwardly conspicuous sometime in an Hypocrite not the Helmet of salvation which is Hope by a constant endurance of death in despight of the world which is Christian Conquest it selfe Let not the Conspirators say now as they have done that They who will not now take up Corporall Armes for defence of their Religion they endanger their owne Soules and they are but worldly men they are Gallio's not caring for these things they are like Festus holding difference of Religion to be but certaine questions c. For I shall aske them but two Questions One whether They who preach Suffering for Religion rather then to Rebell against Soveraigntie or They that cry Arma virúmque to preserve their bodies be the more Spirituall and Consequently more Religious Next I demand If that Primitive Christians who were innumerable had turned worldly Souldiers how should they have become those Souldiers of Christ in remembrance of whom the Church glorieth in her praiâ—eâ— and glorifying of Christ chanting and singing The noble Armie of Martyrs praise thee For I hope they will not dare to put on the Româ—sh face as to say they of the Primitive Church Resisted not because they wanted Force whereof something is to be said by and by In the Interim I would be rightly understood in this Discourse My Theme is directly against their pretence of hostile weapons for Defence of Religion For though to speake in the Generall it be lawfull for one Kingdome to defend it selfe from the Invasion of another Kingdome for Religion-sake where they are paris juris yet not here where the Condition of Subjects to the Higher Powers is considered Againe If such a Case as hath been knowne be propounded when the King or State shall give Forts and Castles to some Subjects for to defend and secure their profession of Religion I may say these Cautions fight not at all with my former Conclusion grounded upon the divine Canon of Omnis Anima I cannot sufficiently discharge my Taske except I may be permitted to deliver three Briefs that I may so call them 1. A Briefe Confirmation of the former Doctrine by Antiquitie 2. A Briefe Contestation in behalfe of Protestants 3 A Briefe Application to the Person who is now principally engaged 1. The ancient Catholike Church and Mother of all Churches Christian ought also to be acknowledged our blessed Nurse from whom we may suck the most pure and wholsome milke which the innumerable multitudes of Martyrs Confessors and Professors did who notwithstanding the 300 yeeres persecution for Religion never used or professed any forcible defence To this our Romish Adversaries in behalfe of their Parricides shape us a briefe Answer to wit that the Martyrs who suffered for Christ did want force of armes to resist which their Answer they themselves knew to be as false as they would have it seeme to be true because they could not be ignorant that divers Apologies were then made in the name of all Christians unto those persecuting Emperours to remove from them all jealousie and suspition of disloyaltie principally by this Reason that they having warlike power enough yet held it a part of Christian Religion not to make any forcible resistance Tertullian in his Apologie beginneth with an Absit God forbid saith he that the Christian profession should revenge it self by humane force although there can be no war made against us but we are fit and sufficient for it if we would seeke revenge of our Persecutors nor should we suffer our selves to be slaine unlesse that our Christian discipline and profession were rather to be slaine than to slay So He. Saint Cyprian expressed the same Christian profession Not to seek revenge against unjust violence but to leave that to God Although saith he our people be excessive in number c. Greg. Nazianz. expostulateth thus against the persecuting Heathen Who is there of you all whose life any of our people have endangered albeit otherwise boyling with heat and anguish Saint Ambrose when the Emperor invaded his Kyrk and the people were ready to make rescue so farre as that the Invaders could not have sustained their force I restrained them saith Saint Ambrose for prayers and teares are my Armour and I neither ought nor may make other resistance In a word the universall Christian Resolution was proclaimed in these words Precamur Auguste non resistimus which Resolution of not-Resisting our Saviour confirmed when he allowed his Disciples not so much as any outward Buckler excepting onely Fuga Flight from one Citie to another which is by consequence Flie and therefore not Resist and Fight And for the integrity of Subjection and true Loyalty Arnobius was bold to preferre Christians before all the heathen Subjects even in the dayes of Persecution in the name of the Catholike Church of Christ in the point of true Loyaltie Vos conscios timetis Nos conscientiam That is in true sence You Gentiles performe your subjection onely for feare your disloyaltie should be knowne of others but we Christians feare lest our Conscience should accuse us before God We may seale up this truth with the Confession of three learned Romanists The Christians saith one did not abstaine from violence against their Persecutors because they wanted force Another It is not to be read for two hundred yeers after Christ that Christians used any forcible Resistance against their persecuting Emperours though they were equall in strength Yea Christians then held that hereby they did prove their religion to excell all others in the world and thought themselves therefore to be called Christians of Christ whose doctrine this was to obey Magistrates A third and so I have done Christian Martyrs saith he when for multitude they might easily have conspir'd against their cruell Persecutors yet bore such honour to Kings higher Powers that they chose rather to dye then to resist And the Consequence will hold that if there were an obligation in Christians to professe subjection to Heathenish
the earthen and mortall God be rejected justly To this purpose the Example of Daniel is registred in holy writ A law was signed by king Darius that none should make any Petition to God for certain dayes Daniel disobeyeth this law he is cast to the lions to be devoured he is delivered by Gods Angel Darius congratulateth his deliverance and Daniel justifieth his former Disobedience saying Vnto thee O King have I done no hurt Kings are not to think it any injury or derogation to their Royalty that the King of Kings be rather obeyed King Solomon saw the Equity hereof when distinguishing of Heights of powers in the case of oppression of the people by unjust Judges he said There is higher then they meaning the King whom in that respect also he calleth The Highest on earth to whom the Subject might appeal but if the King will not then to know that there is one Higher then the Highest even God Thereby teaching Inferiours that they must still vail to the Highest And our Canon which will have us subject to the Higher Powers before the lower among men doth by Analogie instruct us principally to be Subject to that Higher Power by whom these Powers are namely as saith the Canon By the Ordinance of God A case clearly resolved long since by the Apostles for Christ had commanded his Disciples to goe and teach in his Name the Jewish Sanhedrin inhibiteth them saying Teach no more in that name they rejoyne Whether it be better to obey God or Man judge you An answer so Rationall Conscionable and Irrefragable by referring it to the Judgement and Conscience of whatsoever Adversary that had any knowledge of God as that it was an impregnable convincement But we never reade of a lawfull Resistance to Governours whereof the Canon here speakeâ—â— for it is called a Resistance of Powers and therefore it intimateth and withall condemneth a Powerfull violent Resistance whether it be made by Persons invaded or else by Persons invading for these two are to be differenced The Conspirators whatsoever else they might inwardly intend doe openly professe not to use any violence by Armes untill they shall be invaded and therefore it is that they palliate this their Opposition with the name of a Defensive Resistance repeating againe and againe the word Defence Hereupon I am compelled to take up that Out-cry of Tully against Tubero for bringing men into the field armed with Speares and Swords Quis sensus armorum saith he What other meaning can mortall weapons have then mortall wounds except the Conspirators would have us thinke that there is more mercy in Muskets and Canons then there could be in Swords and Speares or that if our King should be constrained which God forbid to dispute his Right by Armes they would defend themselves without blowes and bloodshed It will be no excuse for them that there is a Generation more rebellious then they who invade before they be invaded and that also in pretence of Religion These I need not name they are to all the world so visible both by publike Invasions and treacherous Assassinations For it is needlesse to reckon up unto you the Romish often machinations to raise publike Insurrections the Curse of God upon the last Northerne Rebellion is felt of this Countrey Inhabitants even at this Day As for Assassinates by Popish and Jesuiticall Suggesters the miseries of France and horror at the sight of their Kings wallowing in their gore-blood the joy of England for Gods manifold and miraculous Deliverances to our last Queene and King of blessed memory together with the whole State of this Kingdome do fully proclaime O that both these Spirits of Rebelliousnesse would now at the last abhorre the mischiefe of all violent Resistance by Consideration of the Grievousnesse of the Crime which in the next place is to be spoken of He that resisteth the Power what Resisteth the Ordinance of God That is Resisteth God himselfe WHence we collect a Condemnation both of Actuall Resistance and an Habituall Purpose of Resisting Touching the former both the Romish Seducers and the Conspirators oppose affirming and teaching viz If that Kings shall proove either Tyrants to their owne people or else Persecuters of the Professors of Religion then Subjects may arme themselves and make hostile Resistance This Doctrine is most notorious in the Romish Schooles The Conspirators inspired with the same Spirit will needs be thought to have an advantage from the verses following because the Subjection here required is prescribed in behalfe of Governors who are said to be such Rulers who are not a Terrour to Good workers but to Evill who are Ministers of God for Good and Revengers to execute vengeance on them that doe Evill Hence the Conspirators But Tyranny and unjust violence say they is not the Ordinance of God and be that resisteth it resisteth not the Ordinance of God for such Rulers are a Terrour to good Workers but not to Evill And the whole course of the Apostles Argument runs against Resistance of lawfull power commanding things good We must therefore acknowledge Tyranny to be the Ordinance of God and for good or extrude it from the Apostles argument Thus we see the Ministers among the Conspirators as Drummers in the Campe strike up their Alarme to war and violence and bewitch mens soules with that Sophistication which is called Ignoratio Elâ—nchi And this Poyson likewise they have suckt out of the quils of Romish Sophisters That this may appeare to very Novices in Religion I shall give to our Adversaries their foure Objections foure punctuall Answers The first is That the Powers to whom Subjection is required by this Canon were indeed Tyrants to their owne Subjects and Persecuters of the Christian Professors For were not these Powers heathen Governors were not the most of them cruell Tyrants were they not all professed enemies to the Christian faith and Persecuters of the Professors thereof This cannot be denyed but if any mans ignorance should gainsay it we might instance in the Emperour Nero who was the highest Power in the world at this time He after the fift yeare of his Empire became so bloody a Tyrant even to his owne heathenish people that they branded him with the blacke marke of a Monster And he was so vile and violent an Opposer of Christian Religion that his Raigne hath beene registred ever since by Christians to have beene their First fierie persecution whereof the holy Pen-man of this Epistle felt some sparkles for Ephes 3. he displayeth himselfe saying I Paul a Prisoner of Iesus Christ Whence was that Epistle written the Subscription thereof saith From Rome And the like we reade in the Epistle to Philemon All this notwithstanding S. Paul requireth Subjection to this and to all Other never so Tyrannous Governours With what front or face then could these Romish and other Seducers distort this Text for proofe of a Rebellious Conclusion Their second Ignorance if yet it may be called
damnation to themselves That is to say they shall be found guilty of their owne Danmation be their Pretences in this life never so specious as indeed they are For both the Romish and the Conspiratours hold respectively that They who shall die in their quarrels are in the state of Martyrs Their Principles likewise agree first because they fight for Conscience-sake But why this Because it is in ordine ad Deum Yet why thus because in the Defence of Religion So they And so their many Deductions are so many Seductions and Delusions as the Canon will particularly and plainly discover 1. To pretend Conscience for Resistance albeit the Apostle here in ver 5. teacheth that it is Necessary to be subject even for Conscience-sake 2. In ordine ad Deum that is In zeale to Gods glory as if that could be called In ordine ad Deum which as the Canon hath it is a Resistance against the Ordinance of God Lastly to say that they Resist for Religion-sake knowing that Religion is in adherence to the revealed will of God and that there can be nothing more revealed then this Canon of a generall Subjection to the Highest Powers as also the reason against Resistance in respect of the Crime which is Resisting Gods Ordinance and much more in regard of the Judgement which is Damnation it selfe And therefore can such Resistants dying in their Rebellious quarrels be but Black-Saints or Martyrs even as divers in the Church of Rome have been whom notwithstanding their Writers doubt not to Beatifie in their Books at large even in these our times One I dare be bold to name Garnet the Jesuite whom I knew at his Arraignment to confesse that he heard of the Powder-Treason out of Confession and therefore was worthy of Judgement and at his death he publikely exhorted the Romish Professors to avoid all Acts of Treason Now therefore it being confessed on all sides that it is not Poena but Causa that Canonizeth a Martyr we see by this one Instance how prone the Romish Professors are to adopt for Martyrs as dying for Conscience-sake those who confessed themselves to die for guilt against their Conscience except in so Confessing they doe but Aequivocate and if so then but Aequivocall Martyrs But to come to the determination of the present Cause by two Positions against aswell the intituled Romish holy-Leaguers as the Religious Covenanters The first is that the Souldier of Christ his fight for Religion must not bee by Worldly force The Word Sacrament originally among the Romans was a Militarie terme signifying the Sacred Oath taken by the Souldier to be faithfull in his service under his Generall and after translated to notifie our Sacred Mysteries as at first our holy Vow in Baptisme for professing of our faith in Christ by holines of life in imitation of our Generall Christ Jesus He in generall proclaimeth saying My Kingdome is not of this world else would my servants fight which was spoken in relation of himselfe to his Disciples and therefore wee see hee would not have them fight no not for himselfe But would any of his Servants seeke to destroy Any for his sake Yes the Boanerges sonnes of Thunder would have done so for his honour when they desired fire from heaven to destroy the Samaritans for their Contempt against their Master because of his Religion for that he seemed to them to have set his face towards Jerusalem that is to have a purpose to goe up to the feast there to solemnize the worship of the true God but notwithstanding were corrected by our Generall saying Ye know not of what spirit ye are of I came not to destroy And what then shall the Romish answer for their Boanerges sonnes of Powder who not asking for but acting and working a Fornace of fire in a hollow vault as from Hell to consume at once the King and the whole Representative state of this Kingdome with a blast * A Treason saith one of their owne Historians of all other which either in our or in any former age hath been recorded for Immanity most monstrous no age ever hatched the like So he Or what will they answer for the Patron of all Assassinates Pope Urbane the second called by the Nickname of Turbane who made a Publick Edict against those who should be excommunicated by the Râ—â—ish Church â—â— all Protestants are at this day authorizing Private Persons to murder them saying Non enim eos Homicidas arbitramur quos adversus Excommunicatos zelo Catholicae matris ardentes eorum quoslibet trucidasse contigerit c. Another servant of Christ to rescue his Master would needs draw his Sword strike and wound an Officer of the Jewes but was rebuked thus Put up thy Sword for All that take the Sword shall perish by the Sword that is ought to perish by it The second Position may be this That Christians ought in defence of their Christian profession to imitate Christ their Generall in Passive Obedience in resisting the wicked world by dying for the Christian Faith and Religion whensoever the Alarme for Martyrdome shall be â—eard That one Instruction of Saint Peter may alone suffice for this point If yee suffer for well doing happy are yee for hereunto are yee called because Christ suffered for us leaving us an Example that we should follow his steps Here is as much as need be said Our Vocation whereunto we are called is to be Souldiers of Christ our Warfare is by suffering our Example is our Generall who suffered for us our Victory is as his was the conquering of the world by an innocent death our end is Blessednesse for so it is said Happy are ye c. Vpon which Contemplation we are bold to affirme that we have all this by the Covenant of Baptisme the Epitome of Christian Religion which appeareth to differ as much from the Covenant of violent Resistance for Religion as Doing Resistance and Suffering as Vocation and Transgression as Happinesse and Damnation It will be worth the while to consider the Good of Persecution for the profession of the true Christian Religion The first is that Miraculous Good which experience of the sufferings of the Primitive Martyrs hath brought forth according to that saying Sanguis Martyrum semen Ecclesiae when the more the Christians were Massacred the more they increased and to work a Multiplication of Christians out of the destruction of Christians is not this Miraculous Another Good wrought by God through Persecution is a vertuous and spirituall Good not only by way of Purging the Soul but even by a Spirituall power of Christian Warfare Saint Peter speaketh of the first when he compareth Persecution to Triall by fire and the operation thereof to a Purging as gold is purged And thus we may say that thereby the â—oule of a Christian is purged from the drosse of Hypocrisie and of carnall Securitie But our Discourse is of a Spirituall Warfare and