I. Part, Who, [Every soul.]

EVery soul.] By Soul understanding (by a Senechdoche, as all know) the whole per­son of man, as often else-where in holy Writ. But what, Every soul subject? Not I, saith the Pope, and so all Popes of after-times, for we have power over all Powers, be they Emperours themselves, to kick off their Crowns with our feet; to depose their persons, and to dispose of their kingdoms. Nor we, say the Popish Clergy, for our function is spirituall, and therfore doth in it self, in all cases, challenge Exemption. Nor we, say the seditious Conspirators, in the case of defence of our religion.

I have therefore joyned the Romish, and these other Factious together, that it may be known, that although the Romish, and the Church of Scotland, whereof these Conspira­tors would be members, do dissent in Religion, no lesse then Antiquity and Novelty (for those points, whereof the new Romane Church have made a new Creed of mo then XII. new Ar­ticles of Faith) and differ also as much in some parts of Gods worship, as Religious from Super­stitious and Idolatrous: notwithstanding they [Page 4] agree in this one Conclusion of professing vio­lent Resistance, for defence of Religion; and in the most Principles which have been col­lected out of the Books of the Ro­mish sect, and papers of the Con­spirators, received from an authen­tique hand of an honourable Lord in Scotland, and intituled, The times require that the points following be pressed upon the people, &c. Principles conducing thereunto: insomuch that the Conspirators, who otherwise hate our Church Ceremonies (al­beit most Indifferent, and in use Laudable) even because they seem to them Pa­pisticall; do neverthelesse, for confirming their seditious Conclusions, alledge; saying in these very termes▪ The Papists are witnesses, &c.

Howbeit this Canon doth, in effect, give them both the lie, because the word Soul sig­nifieth the whole man; and seeing there is no man either so Spirituall, or Secular, but he hath an immortall Soul, incorporate in a mortall body; it must follow that every man is obliged both body and soul to subject himself to the Higher Powers. And what Powers these are, the Context pointeth out by their Symbol and Ensigne, namely of him that carrieth the sword, even the temporall Magistrate.

And that this doctrine was both professed and practised thorowout the whole Christian Church for above 600. yeers, is manifoldly manifested by Evidences registred in all Ec­clesiasticall [Page 5] Records, whether they concern the Greek or Romane Church. But we, at this pre­sent, may content our selves with two kindes, one from the Greeks, even in their Chrysost. and after him, Theod. Euthem. Oecum. Theoph. Commen­taries upon this Text [Let every soule, &c.] That is, say they, Every Apostle, Evangelist, Pro­phet, &c If every apostle must be subject, then Peter, then his Successor, (every Pope) then every Popish Ecclesiastick. As for the Secular, it followeth in Chrysostome, [...], &c. Every other whosoever, &c. Which is an acknowledg­ed truth even of their own Espensaeus, saying, Apostolus docet omnes credentes mundi Po­test [...]ibus esse subje­ctos, nempe, sive Aposto­lus, &c.—ut tenet Chrysost. Euthem. Theod. & qui non Graeci? Espen. in Tit. 3. 1. digress. 10. pag. 5. 13. Paris Anno 1568. What Greek authors did not hold, that the apostle hereby taught, that all the faithfull were to be sub­ject to worldly Governours?

II. Concerning the Romane Church, what need more then the Epistles, which are recorded by B [...]nius, as of Pope Leo the first, Epist. 26. & 35. of Simplicius the first, Ep. 4. of Felix the third, Ep. 2. of Anastasius the first, Ep 78. of Pelagius the first▪ 1 p 16. These before Gregory, and after him Martinus the first, Ep 3. Agatho the first, 1 p. ad Heraclium, Hadrian the first. Ep. ad Constant. Anno 770. epistles of ancient Popes, yet extant, which they writ to the Emperours of their severall ages for above 700 yeers, all As is to be seen in my book intituled, Causa Regia. agreeable to the stile of Pope Gregory the first, sirnamed the Great, in his Epistle unto [Page 6] the Emperour Mauritius, one somewhat vexa­tious unto him, after this tenour, Greg. lib. 2 Epi. 21. Ego indignus famulus tuus Jussioni tuae subjectus. i. I your un­worthy servant am subject to your command. Here you hear his profession, will you see it in his practise? The same holy Pope being com­manded by the same Emperour to proclaim an Edict, which although Gregory thought it to be unlawfull in it self, yet held it necessary for himself to publish it thorowout his Dio­cesse; that done, he rendreth the Emperour this his account, Idem ibid. Ep. 32. Serenissimis Iussionibus tuis obedientiam praebui. i. I have obeyed your Maje­sties commands.

As for the other Romane, both People and Clergie, one would think that the dedication of this Epistle [To the Romanes] might instruct them to know their duties, thus, Rom. 1. 7 To all that are at Rome, beloved of God, called Saints. What? (even this Canon as well as any of the Epistle els) [Let every soul be subject to the higher Pow­ers.] Thus, Then, but contrarily Now; and therefore so much is the Church of Rome, in point of Subjection, degenerated from it self, so farre as that (divers hundred yeers after this Pope Gregory) when the Archbishop of [Page 7] Sens in France challenged the priviledge of Im­munitie from all subjection to the King, he was encountered by S. Bernard, and arrested by vertue of this Canon of [Omnis [...]ima] saying, Forget you what is written? Let every soule be sub­ject Bern. Ep. ad Epi. Se­nonensem. to the higher powers. [Qui te tentat excipere, [...] decip [...]re.] i. He that seeks to exempt, doth but labour to delude and seduce you. Finally, when­as the Pastors of the Church Catholike per­formed Subjection themselves, for more then [...]00. yeers after Christ, it can be no question but they catechised their people in the same Canon and Article of Christian loyalty. This case being so plain, that any man may under­stand the necessitiy of subjection in Everyman, our next Quaere must be, To Whom? and the Canon saith in the next,

II. Part. [To the higher Powers.]

THere were almost in all ages of the world divers kindes of Powers and Governments, which I need not rehearse, but the princi­pall ever was the Monarchicall; whether it were by Conquest, Election, Inheritance (as the firmest) or otherwise: and in the Monarchi­call [Page 8] have alwayes been divers degrees of Pow­ers yet so, that one was Supreme, and the other Subordinate; which S. Peter doth distinctly ex­expresse, *Be ye subject to the King [...] 1. Pet. 2. 13 as to the Supreme: And to (his) Governours, as them that are sent of him. I should now proceed, but the Conspiratours do interrupt me, saying, ‘That a difference would be put be­tween private persons, taking arms for Resistance, and inferiour Magistrates, Judges, Counsellers, Nobles, Peers of the land, Barons, Burgesses, &c.’ where they confesse, that the Magistrates, Judges, Nobles, &c. are all Inferiour to the King: and yet argue, from the Combination of all these, for Resistance by arms. Now hearken we to the Canon, [Let Every soul be subject to the Higher Powers] but Inferiors are under the Monarch, as the Higher, and so are they con­founded out of their own mouthes. But they and the Romish descend yet lower, as we shall finde, in discussing the Reason Why we ought to be subject to the Higher powers, which is the next Point, And▪

III. Part, [For there is no Power but of God: the Powers that be are or­dained of God.]

THerefore it is plain (say we) God requi­reth a loyall Subjection. Here again both the Romish Seducers, and these Conspirators conspire together in defence of another Prin­ciple, to wit, When they have no power of Re­sistance in themselves, then to envenome and intoxicate the braines of the people with an opinion that the Power is in them to Resist by violence, when there shall be Occasion. So say the Romish, but why? because, forsooth, P [...]rsons in his Dol­man, the French Jes. Lib. de jure Abdicatio­nis; Maje­stas regni sita est ma­gis in populo▪ quàm in per­sona Regis. Pag. 36. Didymus Non populus in Princi­pum gratiam factus, sed Principes in populi gratiam creati. Rainoldus de justa Authoritate; Rex humana Crea­tura est, quia ab hominibus constituta. The moderate Answer to Doctor Morton; People made election of Kings, &c. Majestie is seated in the people, because the Princes are made by consent of the People, and because St. Peter calleth them Humane Creatures. Accord­ingly the Conspirators, as if they meant to be the disciples of Papists; their words are these: ‘The people originally make the Magistrate, and not the Magistrate the people.’ And (all this being supposed) their conclusion is, for Defence of Religion against Magistrates by the power of [Page 10] the People. Then which there could not be uttered a more fo [...]d, false or pernicious Conclu­sion, as the Canon it self will shew from point to point.

I. Fond, for what saith the Canon? The pow­ers that be are [...], ordained of God, that is, orderly constituted: but if, when the People have constituted a Ruler over them, there re­maineth in them a power dormant, upon Oc­casion, to over-rule, and un-king, and un-make him, to whom they are Subjects; this were as unorderly and ougly a confusednes, in the Bo­die politique, as it would be in the body natu­rall to stand on it's head with the heels up­wards▪ Their other Objection is out of S. Peter, for calling Magistracie an Humane creature, be­cause of the Choise of the People; as if there­fore by it the same humane and popular liber­tie might be dissolved: it is frivolous, because S. Peter addeth there, Be ye subject unto (the [...] ▪ Pet. [...] ▪ 13. same) humane Creature, for the Lords sake.

II. If the Doctrine be fond, it must needs be false▪ and that more evidently by that which shalbe opposed against it in the Canon, which saith, [...], The powers that be are of God▪ [Powers that be] Are they then once establi­shed? [Page 11] then whatsoever the Government be, they are of God, God owneth them, they may not be disturbed. For as silver, whilest it is mere Plate, if it be tendred for exchange, may be either taken, or not, by the partie to whom it is offered: but if it once receive the Kings stampe, and be coyned, it is currant money, and may not be refused. Or as Acts of Parlia­ment, whilest they are but voted, are but only Consents, but after they have the Kings Royall assent, they become Statutes, which may not be transgressed. So is it in governments; as soon as any is [...] created by man (as S. Peter calleth it) it becometh (thus Saint Paul) [...] Gods ordinance, and may not be Resisted.

This Lesson our Saviour Christ taught all Christians, by his own example, who al­though he were Lord of lords, and King of kings; yet making himself (as man) subject to higher Powers, he would acknowledge them, both in the Supreme Magistrate, and therefore he paid Matt▪ 17▪ 27. Tribute to Caesar: and in his Deputy Pi­late, as Subordinate, to whom he giveth testimo­nie of his divine right, that he had his Power Joh. 19. 11▪ from above, namely from God. Which thing is [Page 12] so evident, that some Royard in dom. in 1. Advent. Re­ge constitute, non potest populus jugum Subjectionis repellere▪ Et Cunerus lib▪ de Offic.. Princip [...] ▪ Si­ve electione, sive postulatione, vel successione, vel belli jure Princeps fiat, Principi tamen facto divinitus potestas adest. Popish Divines could not but perceive it.

Lastly here is made visible the Pernitious­nesse of this Infatuation by the [...] in the fourth verse, [He carrieth the sword,] to wit, One chiefe Governor, but One sword: for albeit there be Governours under Governours, moe or fewer, yet because the Subordinate are de­pendant, All upon the chiefe One, and doe exe­cute capitall punishment in the name and authority of the Highest, All are accounted but One Sword; and Subalterna non contradicunt. But when as the people shall be making forceable Resistance, there must be clashing of Sword a­gainst Sword. Nay, and by this their learning, which we now hear, the Sword is wrested out of the hand of the King, & put into the power of the People, that is, into the hand of a Mad man. I have said this, and have good warrant for it; for when King David, in the like case,—(like Case? nay never was the like Case heard of, namely, that a King was so injuri­ously cheated of a Kingdome) when King Da­vid, [Page 13] I say, was delivered from the Contradicti­on of his people, he giveth thanks to God, that as he Psal. 65. 7. Stilled the raging waves of the Sea, so he re­pressed the Tumults of the People. Comparing hereby the Tumultuousnesse of the People to the Raging waves of the Sea; and is therefore translated in our Church-book more emphati­cally, The madnesse of the People. O mercifull, and powerfull God! grant, we beseech thee, the like ex­perience of thy deliverance, out of the outragious Con­tradiction of the people, unto our gracious Soveraign, that He may likewise praise thee, the Lord of hosts, in the great Congregation! I proceed unto the Contrariety to Loyall Subjection, which is called Resistance in the

IV. Part of this Canon; [Whosoever therefore resisteth the Power, resist­eth the Ordinance of God.]

IN these words you may perceive an Act, Which is Resistance of Magistracie, and the Crime therein, which is Resisting the ordinance of God. It is not, He that obeyeth not, but, [He that resisteth:] for there may be a lawfull, yea and a necessary not-Obeying, as whensoever the [Page 14] immortall God shall Command any thing, and any power on earth shal give it a Countermand, then must the Law of 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 certainDan. 6. 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 theEccles. 5 8. 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, [Page 15] 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, Act. 4. 18, 19. 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 speake [...] ▪ 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 [Page 16] 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 [Page 17] 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?

V. Part. They that resist shall receive to themselves DAMNATION.

THe Transgression being so hainous, the Judgement must needs bee grievous; and so (indeed) it is thrice-dreadfull: Once, as being Intolerable, signified in the word Damnation; wherein are comprised the two Extremities of Punishment: one of Paine, which in Scripture is shadowed under the Metaphor of Fire; the other the Extremity of [Page 26] Continuance, for Time▪ expressed in the Epithe [...] Everlasting. Next is the Unavoidablenesse there­of, as it is in the Canon, (shall Receive Damnation.) To wit, Although such Resistants shall escape the Edge of mortall Powers, yet if Giant-like they will needs ( [...]) Resist God, he will at length be too hard for them, They shall in [...]allibly Receive Damnation. Lastly, the Judge­ment will be most just, to make them inexcu­sable, for so saith the Canon, (They shall receive 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 [Page 27] 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 [Page 28] 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, Joh. 1 [...]. [...]6. 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. [Page 29] 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, Luk. 9. 55 56. 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 Thuanus an­no Dom. 1605 (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 [Page 30] R [...]ish Church, ( [...] Bulla Caenae. Nos excommu­nicamus omnes Lu [...]herano [...], H [...] ­g [...]notto [...], Zu [...]n­gl [...]nos, &c. all Protestants are at this day) authorizing Private Persons to murder them, saying, Urban 2. Pa­pa R [...]sc [...]pt. de Occiso [...]i­ [...]us Excom­municatorum, ad God [...] i­dum: extat a­p [...]d [...]vonem. 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; Ma [...]. 26. 5 [...]. 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 [...]eard. That one Instruction of Saint Peter may alone suffice for this point: 1 Pet. 2. 21. 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 [Page 31] 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 [Page 32] Persecution to 1 P [...] ▪ 1. 7. Triall by fire, and the operati­on thereof to a Purging, as gold is purged. And thus we may say, that thereby the [...]oule of a Christian is purged from the drosse of Hypo­crisie, and of carnall Securitie. But our Dis­course is of a Spirituall Warfare, and 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, 2 [...] 4. 7. 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, [...] [...]. [...]. 4. 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 [Page 33] 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 prai [...]e [...], 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 Ro­m [...]sh [Page 34] 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.

[Page 35]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 B [...]ll [...]r. l. 5. d [...] Po [...] ­ti [...]. [...]. [...]. & [...]. Alan [...] his moderate defence, and others commonly. 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. T [...]rt. A­pol. 37. 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 [Page 36] 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; Ambr [...] lib. 5. [...]pist. [...] Auxent. 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 [...] 10. [...]3. [Fuga] Flight from one Citie to another: which is, by consequence, Flie; and therefore, not Resist and Fight.

[Page 37]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. A [...]ob. con. G [...] ­te [...]. 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. B [...]laius lib. 3. con­tra Monar­chom. c. 5. The Chri­stians (saith one) did not abstaine from violence against their Persecutors, because they wanted force. Another, Tol [...]ssa­nu [...] lib. 26. de r [...]p [...]b. cap. 7. 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, andCunerus de offic▪ p [...]ine c. 7. 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 [Page 38] dye then to resist. And the Consequence will hold, that if there were an obligation in Chri­stians, to professe subjection to Heathenish Pow­ers, then are they tyed much more to be subject to Christian Magistrates, seeing that (as theAco [...]ta J [...]s. de In­dor. salut. lib. 2. cap. 7. Romish Jesuite Acosta confesseth) Omnes fate­mur, & est per se certum, etiamsi Barbari ad Chri­stum convertātur, eos tamen non Iure suo excidere.

The briefe of Contestation, in behalfe of Pro­testants, is an Additionall, which the Importu­nitie of the Conspirators compell me unto, who See his Majesties large Declaration; where the Confessions of all the Reformed Churches are alleadged against them: Pag. 4. and Pag. 75. where the Profession of the present Reformed Churches of Ge­n [...], [...], and others, is avouch­ed, [...] [...] dislike of this Scottish Cove­nant, as being to them Offensive, and Scandalous, and of dangerous Consequence to Religion. think they have the Right hand of fellowship, in this their sinister cause, with those who are accounted amongst Pro­testants, Stellae primae magni­tudinis inter suos; Luther, Calvin, Beza. Concerning Calvin, I shall de­sire any Covenanter to answer but this one Question, Whether they thinke it any-way lawfull for any Subjects to make Resistance against such their Tyrannous Governours? And we may heare Calvin answer, that [...]b. 4. Iust. ca. 20 sect. 22. The Word of God teacheth, that howsoever it is that Gover­nours be established, yet being once constituted, they are to be obeyed, although they do nothing lesse then [Page 39] that which appertaineth to their office? and are to be held in the same honour and dignity (in respect of publike obedience) as if they were of the Best, So he, and, for example, he instanceth in Nabucho­donosor, whom God commanded his people to obey, albeit he was a most wicked and cruell Tyrant. Then applying this to all after times, he admonisheth all Subjects, to have alwayes this Example in their remembrance, to the end, that they may thereby extrude all seditious fancies out of their mindes. And, for a better impression; This reverend and pious affection (saith he) we are con­tinually to bear to them, whatsoever they themselves be; because (which I do (saith he) again and again repeat) they carry that person upon them by the will of God, whereon God hath imprinted and ingraven an inviolable Majestie, So he. As for Lu­ther, me­thinks the Conspirators should stand to their own Collection out of Luther, in his determina­tion of this Question; Whether it were lawfull for the Germanes to resist the unjust vio­lence of the Emperour? And his Resolution is, They may▪ but mark his Reason; Be­cause his authority is limited by a joynt power of the Princes Electors: Wherein (saith Lu­ther) it differeth from the Monarchicall Government, such as is that of France and Eng­land. And will any Scottish have Scotland go for lesse? Beza also teacheth it to be The duty of every man to suffer injury, and to know that there is no other remedy for those that are subject unto Tyrants, but prayers and tears, and amendment of life. Adding, that in this Case, A privatis Lominibus non multùm absunt inferiores Magistratus. Beza Confess. fidei.

III. A brief Application.

THe necessity of the matter exacteth of me the Heads, which are to be mentioned, and the proportion of a Sermon command­eth me not to exceed. Cankred jealousie, the Stepdame of Vnity and Verity, hath so trans­ported these Conspirators, that they have all this while laboured, by Arguments taken from the Condition of Impious, Irreligious, and Ty­rannous Kings, to justifie their Rebelliousnesse against the Mirror of Morall Vertuousnesse, the Lamp of Religiousnesse, and Miracle of Clemen­cy and Patience: besides, (in Morality) his Wisedom, Temperance, Charity, Iustice, Conjugall fidelity. Each of which radiant and excellent Vertues, if they were in any one eminently, would greatly enoble him in the estimation of all good men. Now all these being conspicu­ous in this One, what but black malice can cast a Cloud upon such brightnesse? But to re­turn to the Points in question.

The principall Oppositions they here make, are an Empeachment of their Liberty and Reli­gion. Where could ever that Exclamation more [Page 41] justly have place, Prob hominum fidem! They will grant (I dare say) that his Royall Father, our late gracious Soveraign King JAMES of blessed memory, did deserve, before any other Prince, in his time, the title and sweetest of Posies, REX PACIFICUS; of which the Orator said, Dulce quidem nomen Pacis, res verò ipsa longe jucundissima. But our King, ha­ving inherited this his Fathers Vertue, hath so improved it by his Clemency▪ in publishing a late Proclamation, with such conditions of Peace and Graciousnesse towards these Conspira­tors, as may (if Comparison should be made) put all former ages to silence, and be an asto­nishment to all Posterity.

2. We have referred the Contemplation of Religion to the last place, to the end it may be more lasting in the memory of the Hearer, concerning a Prince so Religious in himself, that if we shall call him The most Religious of Kings, what King could take exception? And then so favourable towards the Conspirators themselves, as to yeeld unto them whatsoever They have called Religion, excepting onely the extruding of Episcopacy; which nothing but Ig­norance, Irreligiousnesse, and Heresie can con­demn, [Page 42] as Unlawfull. Volumes might be writ­ten in the Justification of it; I will Epitomize all that I might say hereof in one sentence of S. Hierome (a Father who wrote sparingly of the dignity thereof) who speaking of the Apostles times, saith, that it was then instituted, Hieron▪ Vt ca­pite constituto Schismata tollerentur. That is, That a Bishop being made an Head in his Diocesse, Schismes, which are ingendred in Parity, might be removed for the time past, and prevented for the future. But how now? Episcopacy by these Conspirators must be taken away, al­though two most pernicious Vipers shall take life by this their Resistance, Schisme in the Church, and Sedition in the Common-wealth.

The God and Lord of Hosts, who hath in his hands the hearts of Kings and Subjects, still incline our Soveraign to Love and Graciousnesse; and Those his Subjects to Remorse and Thankfulnesse; and crown this his Expedition with an honourable, dry, and peaceable Victory, for his Sonne Iesus Christs sake! To whom be all glory, praise and thanksgiving, now, and for ever.

Amen.