DOctor Martin Luther, that glorious day-starre of the blessed Reformation, that third Elias, that burning and shining light of the Gospell.

Tom. 1. in decla. pop. de praecept. 4. Although they (speaking of Sovereigne Princes) exact upon, and oppresse the Country people, or their Citizens, or their Priests, yet they are to be borne with, no otherwise then as the hand of the Lord pressing hard upon our sinnes, and just deserts.

Idem. Tom. 2. in Act. Worm. habit. I know that Magistrates and Powers are to be obeyed, even those that live naughtily and wickedly; and so have I taught in all my writings.

Ib. fol. 311. If any man raise seditions and tumults, he abu­seth the word of God to serve his owne lusts and affections; for the word of Christ, or of God, causeth no outward tumults, though it doe threaten and denounce to wicked men, especially Tyrants, both outward tumults and utter devastations; but it doth by little and little free the soules of men from the bonds of Tyrants, so that those bonds are contemned by them, which is of all, the most powerfull and the most prevalent redresse for the repressing their tyranny.

Idem in Genes. cap. 13. It is no small comfort, that God doth constitute Dominions or royall Powers, and that he doth pre­serve and defend them; neither doe they (as we for the most part thinke) increase or fall at all adventure. The Heathen doe not looke upon government thus from God, but they dreaming­ly conceive Dominions to be constituted and governed by their owne industry.

Idem in 1 Pet. 2. on those words, Feare God, Honour the King; He doth not say this, to magnifie Kings and Rulers of the Earth, but that we should honour them, though they be Hea­then, which is the very thing that Christ himselfe did, and also [Page 2]the Prophets before him, who prostrated themselves at the feet of the King of Babylon.

Ib. We must be subject to the powers, and doe what they command us, so long as they doe not enthrall our consciences, although they play the meer Tyrants.

Ib. De bonis operibus 4. praecep. Although the temporall or se­cular power doe those things that are unjust, as the King of Ba­bylon did to the King of Israel, yet not withstanding God will have obedience yeelded to them without all fraud or deceit.

It would be an endlesse labour to trace this Loyalist through all his voluminous works, he being one (as Melancthon testifies of him in his Preface before Tom. 2. Luther oper.) that did detest the seditious Teachers of his time; and did not only exhort all men to give to God the things that are Gods, and to Caesar the things that are Caesars, but did most constantly practise the same, avoyding all seditious counsells, and condemning most sharply all Tumults and Anabaptisticall outrages. That ingenious and much approved Historiographer John Sleidan hath left enough collected to our hands in his Commentaries, both to assure all posterity of that Worthy's judgement and practise in point of Loyalty and Obedience, and to convince the seditious and re­bellious of the error and wickednesse of theirs.

Lib. 5. Comment. Having recorded the demands of the rustick Rebells in Germany, who had appealed to Luther, anno Dom. 1525. he brings in Luther returning this answer:

Tis true, I confesse, that those Princes, who doe not admit the preaching of the Gospel, who divers wayes oppresse, and lay heavy loads on the people, are worthy to be tumbled down from their Thrones by God; neither have th [...]y nay excuse for themselves. And although this be so, yet you (speaking to those Rebells) ought to have a care to carry a conscience pure and blamelesse, lest otherwise ye make shipwracke both of soul and body. Neither ought ye to thinke upon your owne strength, or how much your adversaries are to be reprehended, but how lawfull and just the cause is ye defend. Wherefore be diligent­ly cautions, and beleeve not every mans preaching, for Satan hath at this time, under the cloake of the Gospell, raised up ma­ny [Page 3]seditious and altogether bloudy Teachers,—Ye take up in­deed the name of God, and call your selves the Christian assem­bly, and boast that ye follow in all things that Law which God hath prescribed.—But it may easily be demonstrated, that you falsly cover over your actions with the name of God; and there­fore a may may clearly foresee what the issue will be. For hee failes not who hath said, They that take the sword, shall perish, by the sword; to wit, They that out of their owne boldnesse arrogate to themselves the power of punishing others, when notwith­standing Paul commands all men to obey the Magistrate in all things with reverence and feare. What will ye answer to these things, who pretend that ye will follow the prescript of divine Law; and yet in the meane time ye snatch the sword by force, & resist the Magistrate, whom God hath placed over you? Is not this to take the name of God in vaine? But you will say, the Magistrate so carries himselfe, that he is altogether insufferable;By Magi­strate we are to under­stand in this as in the o­ther testimo­nies, the su­pream Ma­gistrate. for he both takes from us the Doctrine of the Gospel, and doth so oppresse us in all other things, as that nothing can be beyond it. Well grant it be so, yet notwithstanding commotions and seditions ought not therefore to be raised; for it doth not be­long to every one to correct things that are evill; but this be­longs only to him, to whom tribute and the power of the sword doe belong, as the Scripture doth evidently teach.—The Ma­gistrate doth wickedly, but ye doe much more wickedly, who, despising the command of God, invade anothers jurisdiction, and leave nothing at all to the Magistrate, for what hath he left him, when ye take away the power from him? I appeale to your selves. He that takes away from any a great part of his goods, yet leaves him something, and he that, after he hath ta­ken away his goods, takes away his life also, whether of these two seems to you the more cruell? The Magistrate takes from you possessions, tis unjust so to doe: but ye take from him ju­risdiction, wherein consists al his estate both of body and goods, and therefore yee doe the greater wrong. But you will say againe, we doe not desire to take away the Magistrates life or estate. Beleeve that, who will, I will not. He that takes away the principall part from any, will not feare to take away also the [Page 4]rest which depends upon it. But let it be so indeed as ye say, let the Magistrates still possesse their goods, let their life also be safe; yet that which ye have committed exceeds all moderati­on; when as having taken away all their power from them, ye your selves would be Lords of those things which are theirs. I beseech you, weigh this businesse well: If this your intent and purpose be praise-worthy, and prevail, from henceforth let there be no more judicature, let there be no Magistrate, and let it bee lawfull for every man to contrive privately against any man af­ter his owne lust and pleasure, and let no other thing be expe­cted thence, but mutuall slaughters and robberies; for as every man shall thinke himselfe injured, so presently will he take ven­geance after his owne desire. Now if this thing be both unjust, and not to be tollerated in any person, much lesse may it be granted to any congregated multitude of men, or if it be gran­ted to such, it shall be also lawfull for every man. What, if in this very Assembly of yours, things should grow to that licenti­ousnesse, that every one would privately avenge his own cause; pray tell me, what would you doe? without doubt, such a one would be enforced to stand to the publicke judgement institu­ted by you. What excuse therefore have yee that overthrow judgement, and resist the Magistrate, which God himselfe hath set over you? This very Law whereof we now speake is im­printed in the mindes of all men, and embraced even by those people that are most barbarous; for otherwise there would en­sue the greatest confusion of all things that could be: and though ye should diligently observe it, yet notwithstanding in this very regard you would be no whit better then either the Turkes or other Nations of that kinde, ignorant of our Religion; for to allow of publicke judgement, and to su [...]mit to the authority of the Magistrate, doth not make a man a Christian; for even ne­cessity it selfe compels men to doe so against their wills. Where­fore ye, in that ye pull up this very Law which is implanted in the minde, and common to all men, are much worse then the prophane Gentiles, so farre are ye from being worthy of the name of Christian; which title because ye usurpe to your selves, and wrong the divine Name (unworthy I wi [...] of [...]e appella­tion [Page 5]of Turkes in that ye violate the Law of Nature) how will you stand at last in the sight of Christ, when he shall come to judge us all? Consider therefore seriously what manner of tea­chers you are; for I feare lest some bloudy minded men have crept in amongst you, who by their Sermons incite you to this course, that so at length by meanes of your aid they may invade the Rule and Dominion, altogether regardlesse of your fortunes and safety. God commands all vengeance to be left to himself: the Scripture commands to obey the Magistrate though a wick­ed one: obey therefore ye must, otherwise ye shall indeed raise a commotion, but it shall at length fall upon your owne pate; neither will God suffer this your licentiousnesse to passe unpuni­shed; and whiles you seeke for liberty, you shall purchase to your selves losse of life, of goods, and of soule. The wrath of God is hot against you, and the Divell the enemy of our salvati­on hath sent false teachers amongst you. Wherefore following my advice, beware and repent.—

Now we will speake of the Christian or Evangelicall Law, for because you arrogate this appellation to your selves it is ve­ry fit that we examine what your Law is, And first of all Christ commands not to resist evill, but to him that strikes on the one cheek, to turne the other also; to him that takes away thy coat, he commands thee to give thy cloak also; he commands as well to wish well as to doe well to our enemies: to the same pur­pose there are many places in holy Writ. Now consider how this designe of yours is answerable to Christs commands; con­sider whither your Teachers have misled you. Certainly it is the duty of Christians to endure and undergoe the crosse, not to re­sist, not to revenge, not to smite with the sword: But is there a­ny such like thing seen in you? The profession of Christianity is a matter of great difficulty, and there are very few which re­ally performe what they ought; which that it may be more ful­ly understood, I will bring you an example of that Law where­of we speake. Peter, that he might defend his Master, smote the servant of the high Priest: was it not for a just cause? when as they did not only seek the life of Christ, but did also take a­way from his Disciples the Doctrine of the Gospel, in which [Page 6]all their salvation was placed, to wit, in taking away their Ma­ster Christ. But such and soheynous an injury is not as yet offe­red unto you. And what saith Christ in the meane time? Hee commands Peter to forbeare such defence, pronouncing a hea­vy sentence against those that strike with the sword: that is, such as contemning the Magistrate take upon them to exercise private revenge. What doth he, when he is fastened to the crosse, when he is not suffered to execute the office of teaching enjoyned by God the Father? He beares it patiently, com­mits all the businesse to God the Father, and prayes unto him for his smiters. These are the footsteps to be traced by you, or this so specious title is to be laid aside. If ye will follow the example of Christ, the power of God would manifest it selfe: and as af­ter the most unworthy death of his Sonne hee propagated the Gospell farre and wide in despite of all adversaries; so with­out question would he also looke upon you, and bestow the Doctrine of Salvation in abundance: But now seeing the busines is managed by Armes, you shall not obtaine what you would, and your Armes shall be wrung out of your hands.

Let me now speake something of my self: The whole world opposed me with all might and maine; and yet the more vehe­ment was their resistance, the more spreading was my doctrine. And why so? I did nothing violently, I raised no commotions. I was not desirous of revenge, but reverently honoured the ci­vill Powers, maintained them by my writings as much as in me lay; and which is the chiefe thing of all, committing the mat­ter to God, I rested wholly on his power: and thus hav I been preserved to this very day, maugre the Pope and all adversaries, and my doctrine hath also spread it selfe to many people. But ye now rush on importunely, and whiles ye thinke to further the businesse, ye consider not how much ye hinder [...], &c. Thus farre and thus loyally Luther, if we can finde but as much in Mr. Calvin the other great light of that illustrious Reformation, we shall scarce need to consult a third, every Religious and sober Protestant ascribing so much honour and credit to those two, especially in those points wherein they both concur and agree.

MAster John Calvin in his fourth book of Institutions, Chap. 20. Sect. 22. The first duty of Subjects towards their Magi­strates, is to thinke most honourably of their office, namely which they acknowledge to be a jurisdiction committed of God, and therefore to esteem them and reverence them as the Ministers and Deputies of God. For a man may finde some which yeeld themselves very obedient to their Magistrates, and would not that there were not some whom they should obey, because they so know it to bee expedient for the common benefit: but of the Magistrates themselves they think no other­wise of them then of certaine necessary evills. But Pe­ter requireth somewhat 1 Pet. 2.17. when he commandeth that the King be honoured: and Solomon, Prov. 24.21. when hee commandeth God and the King to be feared: for Peter under the word of honouring conteineth a sincere and well deeming estimation, and Solomon joyning the King with God, sheweth that he is full of a certaine holy reverence and dignity; this is also a notable commendation in Paul, that we obey not only for wrath, but for conscience, whereby he meaneth that Sub­jects ought to be led not only with feare of Princes and Rulers to be holden in their subjection (as they are to yeeld to their ar­med enemy, which see that vengeance shal readily be taken on them if they resist) but because the obediences that are shewed to them are shewed to God himselfe, forasmuch as their power is of God. I speake not of the men as if the vision of dignity did cover foolishnesse, or sluggishnesse, or cruelties, or wicked manners, and full of mischievous doing; but I say that the de­gree it selfe is worthy of honour and reverence, that whosoe­ver be Rulers may be esteemed with us, and have reverence in respect of their being Rulers.

Sect. 23. Of this then also followeth another thing: That with mindes bent to the honouring of them, they declare their obedience in proofe to them; whether it be to obey their Pro­clamations, or to pay tribute, or to take in hand publicke offices and charges that serve for common defence, or to doe any o­ther of their commandements. Let every soule (saith Paul) be [Page 8]subject to the higher powers, for he that resisteth the power, resisteth the ordinance of God, Rom. 13.1. The same Paul writeth to Tit [...]s, Tit. 3.1. Warne them that they be subject to rulers and powers, that they obey the Magistrates, that they be ready to every good worke; and Peter saith, 2 Pet. 3.13. Be ye subject to every humane crea­ture (or rat er as I translate it) Ordinance for the Lords sake, either to the King as most excellent, or to the rulers that are sent by him, to the punishment of evill doers, but to the praise of well doers. Moreo­ver that they should testifie that they doe not faine subjection, but are sincerely and heartily subject. Paul addeth, 1 Tim. 2. That they should commend to God the safety and prosperity of them un­der whom they live. I exhort (saith he) that there be made prayers, beseechings, intercessions, thanksgivings, for all men, for Kings, and for all that be set in superiority, that we may live a peaceable and quiet life with all godlinesse and honesty. Neither let any man here de­ceive himselfe, for sith the Magistrate cannot be resisted, but that God must also be resisted; although it may be thought that an unarmed Magistrate may freely be despised, yet God is armed which will strongly take vengeance on the despising of him­selfe. Moreover, under this obedience I containe moderation, which private men ought to binde themselves to keep in cases touching the publick state, that they doe not of their own heads intermeddle in publick businesses, or rashly break into the office of the Magistrate, and enterprise nothing publickly. If any thing shall in a publick Ordinance be behoofull to be amended, let not themselves raise uproares, nor put their hands to the do­ing of it, which they all ought to have fast bound in this behalf, but let them commit it to the judgement of the Magistrate, whose hand alone is herein at liberty. I meane that they pre­sume to doe nothing uncommanded: for when the command­ment of the Ruler is adjoyned, then are they also furnished with publicke authority, for as they are wont to call the Counsellors of a King his Ears and Eyes, so not unfitly a man may call them the hands of the Prince, whom by his commandement he set­teth in authority for the doing of things.

Sect. 24. Now forasmuch as we have hitherto described a Ma­gistrate such as is indeed the same that he is called, namely, the [Page 9]Father of the Country, and as the Poet calleth him the Pastor of the people, the keeper of peace, the protector of righteous­nesse, the revenger of innocence: he is worthyly to be judged a mad man that alloweth of such a government: but when as this is in a manner the experience of all ages, that of Princes some being carelesse of all things, to the foreseeing whereof they ought to have beene heedfully bent, doe without all care slothfully wallow in delights: other some addicted to their gaine, doe set out to sale all Lawes, Priviledges, Judgements, and grants: other some spoile the poore Communalty of mony, which they may after waste upon mad prodigall expendings: other some exercise meer robberies, in pillidging of houses, defi­ling of virgins and matrons, murdering of innocents: many cannot be perswaded that such should bee acknowledged for Princes, whose authority they ought to obey so far as they may, for in so great heynous unworthinesse among doings so much contrary to the duty not only for a Magistrate, but also of a man, they behold no form of the image of God which ought to shine in a Magistrate: when they see no token of that Minister of God which was given for praise to the good, and for vengeance to the evill: so neither doe they also acknowledge such a Go­vernour, whose dignity and authority the Scripture commen­deth unto us: and truly, this feeling of affection hath alway been naturally planted in the minds of men no lesse to hate and abhor Tyrants, then to love and honor lawfull Kings.

Sect. 25. But if we looke to the word of God, it will lead us farther, that we be subject not only to the government of those Princes which execute their office towards us well, and with such faithfulnesse as they ought, but also of all them which by what mean soever it be, have the dominion in possession al­though they performe nothing lesse then that which pertaineth to the duty of Princes; for though the Lord testifieth that the Magistrate is a speciall great gift of his liberality for preser­ving the safety of men, and appointeth to Magistrates them­selves their bounds; yet he doth therewithall declare, that of what sort soever they be, they have not their authority but from him, that those indeed which rule for benefit of the common­weale [Page 10]are true examplars and paterns of his bountifulnesse; that they that rule unjustly and wilfully are raised up by him to pu­nish the wickednesse of the people, that all legally have that ma­jesty wherewith he hath furnished a lawfull power. I will pro­ceed no further, till I have added some certaine testimonies of that point, yet we need not much to labour to prove that a wic­ked King is the wrath of God upon the earth, forasmuch as I thinke that no man will say the contrary, and otherwise there should be no more said of a King, then of a common robber that violently taketh away thy goods, and of an adulterer that defileth thy bed, of a murderer that seeketh to kill thee, when as the Scripture reckoneth all such calamities among the curses of God: but let us rather tarry upon proving that, which doth not so easily settle in the mindes of men; That in a most naughty man, and most unworthy of all honour, if so that he have the publicke power in posession, remaineth that noble and divine power which the Lord hath by his word given to the Ministers of his righteousnesse and judgement; and therefore that hee ought of his Subjects to be had in as great reverence and esti­mation, so much as pertaineth to publicke obedience, as they would have the best King if he were given them.

Sect. 26. First I would have the readers to perceive and di­ligently marke that providence and singular doings of God, which is in the Scripture not without cause so oft rehearsed un­to us in distributing of Kingdomes, and making Kings whom it pleaseth him: in Daniel 2.21. it is said, The Lord changeth times and courses of times, he casteth away and maketh Kings. Again, that [...]he living may know that the Highest is mighty in the Kingdom [...]f men, and he shall give it to whom he will, with which man­ner of sentences whereas the whole Scripture aboundeth, yet the same Prophesie of Daniel specially swarmeth full: now what manner of King was Nebuchadnezzar, he that conquered J [...]usalem, it is sufficiently knowne, namely, a strange invader and destroyer of other. Yet in Ezekel 29 19. the Lord affirmeth that he gave him the land of Egypt for the service that he had d me to him in wasting it. And Daniel said to him, Dan. 2.37. Thou King of Kings, to whom the King of Heavens hath gi­ven [Page 11]a mighty, and strong, and glorious Kingdome; to thee, I say he hath given it, and all the lands where dwell the children of men, the beasts of the wood, and foules of the aire; he hath delivered them into thy hand, & hath made thee beare rule over them. Again, he said to his son Belsasar, Dan. 5.18. The Highest God hath given to Nebuchadnezer thy fathers Kingdome and Royalty, honour and glory: and by reason of the royalty that he gave him, all peoples, tribes, and languages were trembling and fearfull at his sight: when we heare that a King is ordained of God, let us therefore call to remembrance those heavenly warnings concerning the honour and fearing of a King, then we shall not doubt to account a most wicked Tyrant in the same place wherein the Lord hath vouchsafed to set him. Sa­muel when he gave warning to the people of Israel, 1 Sam. 8.12. what manner of things they should suffer at the hands of their Kings, said, This shall be the right of the King that shall reign over you; he shall take your sonnes and put them to his chariot, to make them his horsemen, and to plow his land, and reap his crop, and to make instruments of war. He shall take your daughters that they may be his dressers of oyntments, his Cookes and Bakers: your lands, your vineyards, and your best olive plants he shall take away, and give to his bondservants: he shall take tithes of your seeds and vine­yards, and shall give them to his Eunuches, and bondservants: he shall take away your bondmen, your bondwomen and your asses, and set them to his work▪ yea and he shall take tythes of you flocks: and ye shall be his bondservants. Verily Kings should not have done this or right, whom the Law did very well instruct to all continuance; but it was called a right over the people which it behooved them of necessity to obey, and they might not resist it: as if Samuel had said, the wilfulnesse of Kings shall run to such licentiousnesse, which it shall not be your part to resist; to whom this onely thing shall be left, to obey their commandements and hearken to their words.

Sect. 27. But chiefly, there is in Jeremy a notable place, and worthy to be remembred, which although it be somewhat long, yet I will be content to rehearse, because it most plainly deter­mineth this whole question, Jerm. 27.3. I have made the earth [Page 12]and men, saith the Lord, and the living creatures that are on the face of the earth in my great strength and stretched out arme, and I will de­liver it to him whom it pleaseth in mine eyes: and now therefore I have given al these lands into the hands of Nebuchadnezar my Servant, and all Nations and great Kings shall serve him till the time shall come of that land; and it shall be that a Nation and a Kingdome that hath not served the King of Babel, I will visit that Nation in sword, fa­mine, and pestilence: wherefore serve ye the King of Babel, and live. We see with how great obedience the Lord willed that cruell and proud Tyrant to be honoured, for no other rea­son but because he possessed the Kingdome: and the same was by the heavenly decree that he was set in the Throne of the Kingdome, and taken up into Kingly Majesty, which it was unlawfull to violate. If we have this continually before our mindes and eyes, that even the worst Kings are ordained by the same decree by which the authority of Kings is stablished, the seditious thoughts shall never come into our minde, that a King is to be handled according to his deservings, and that it is not meet that we should shew our selves Subjects to him that doth not on his behalfe shew himselfe a King to us.

Sect. 28. In vaine shall any man object that this was a pecu­liar commandement to the Israelites, for it is to be noted with what reason the Lord confirmeth it: I have given saith he, the Kingdome to Nebuchadnezzar, wherefore serve yee him and live. To whomsoever therefore it shall be certaine that the Kingdome is gi [...]en, let us not doubt that he is to be obeyed; and so soone as the Lord advanceth any man to the royall Estate, he therein declareth his will to us that he will have him reigne; for thereof are generall testimonies of the Scripture. Solomon in the 28. Chap. Many Princes are because of the wickednesse of the people. Againe Job in the 12. Chapter, He taketh away subjection from Kings, and girdeth them againe with the girdle. But this being confessed, there remaineth nothing but that we must serve and live. There is also in Jeremy the Prophet another commande­ment of the Lord, wherein he commanded his people to seeke the peace of Babylon whither they had been led away captive, [...]nd to pray to him for it, because in the peace of it should bee [Page 13]their peace. Behold the Israelites being spoyled of their goods, plucked out of their houses, led away into exile, and cast into miserable bondage, are commanded to pray for the safety of the Conquerer; not as in o her places we are commanded to pray for our persecuters; but that the Kingdome may be preserved to himselfe, and quiet, that they themselves may live prospe­rously under him. So David being already appointed King by the ordinance of God, and anointed with his holy oyle, when he was without any his deserving unworthyly persecuted of Saul, yet the head of him that laid wait for his life, he esteemed holy, which the Lord hath hallowed with the honour of King­dome: far be it from me, said he, that I should before the Lord doe this thing to my Lord the anointed of the Lord, that I should lay my hand upon him, because he is the anointed of the Lord. Againe, who shall lay his hand upon the anointed of the Lord, and shall be innocent? So sure as the Lord liveth, unlesse the Lord strike him, or his day be come that he dye, or he goe downe into battell; far be it from me that I should lay my hand upon the anointed of the Lord.

Sect. 29. Finally, we owe this affection of reverence, yea and devotion to all our Rulers, of what sort soever they bee, which I doe therefore the oftner repeat, that we may learn not to search what the men themselves be, but take this for suffici­ent, that by the will of the Lord they beare that personage in which the Lord himselfe hath imprinted and ingraved an invio­lable Majesty. But thou wilt say, Rulers owe mutuall dutyes to their Subjects, that I have already confessed; but if thou there­upon conclude, that obediences are to be rendred to none but to just Governours, thou art a foolish reasoner: for husbands also are bound to their wives, and parents to their children with mutuall duties; let parents and husbands depart from their dutie; let parents shew themselves so hard and unpleasable to their children, whom they are forbidden to provoke to anger, that with their peevishnesse they do unmeasurably weary them: let the husbands most despitefully use their wives, whom they are commanded to love, & to spare them as weak vessells: shall yet therefore either children be disobedient to their parents, or [Page 14] [...]ives to their husbands? But they are subject both to evill pa­rents, and husbands, and such as doe not their duty; yea when as all ought rather to endeavour themselves not to looke behind them to the bag hangi [...]g on their backe, that is, not to enquire one of anothers duties, but every man set before him that which is his owne duty; this ought chiefly to have place among those that are under the power of other: wherefore if we be unmer­cifully tormented of a cruell Prince, if we be ravenously spoy­ [...]ed of a covetous or riotous Prince, if we be neglected of a slothfull Prince: finally, if we be vexed for godlinesse sake of a wicked and ungodly Prince; let us first call to minde the re­membrance of our sinnes, which undoubtedly are chastised with such scourges of the Lord; thereby humility shall bridle our impatience: let us then also call to minde this thought, that it pertaineth not to us to remedy such evills; but this only is left for us, that we crave the helpe of the Lord, in whose hand are the hearts of Kings, and the bowings of Kingdomes: he is the God that shall stand in the assembly of Gods, and shall in the midst judge the gods, from whose face all Kings shall fall, and be broken, and all the Judges of the earth that shall not have kissed his anointed, that have written unjust lawes to op­presse the poore in judgement, and doe violence to the cause of the humble, to make widowes a prey, and rob the fatherlesse.

Sect. 30. And here both his marveilous goodnesse, and po­wer and providence sheweth it selfe; for sometime of his ser­vants he raiseth up open revengers, and furnisheth them with his commandement to take vengeance of their unjust govern­ment, and to deliver his people many wayes oppressed out of miserable distresse; sometime he directeth to the same end the rage of men that extend and goe about another thing: So hee delivered the people of Israel out of the tyranny of Pharaoh by Moses; and out of the violence Chusam King of Syria by Otho­niel; and out of other thraldomes by other Kings or Judges. So he tamed the pride of Tyrus by the Egyptians, the insolence of the Egyptians by the Assyrians, the fiercenesse of the Assyrians by the Chaldees, the boldnesse of Babylon by the Medians, and by the Persians when Cyrus had subdued the Medians: and the [Page 15]fulnesse of the Kings of Judah and Israel, and their wicked ob­stinacy towards his so many benefits, he did beat downe and bring to distresse sometime by the Assyrians, sometime by the Babylonians, albeit not all after one manner; for the first sort of men when they were by the lawfull calling of God sent to doe such acts, in taking armor against Kings, they did not vio­late that Majesty which is planted in Kings by the ordinance of God; but being armed from heaven they subdued the lesser po­wer with the greater; like as it is lawfull for Kings to punish their Lords under them: but these latter sort, although they were directed by the hand of God whither it pleased him, and they unwittingly did his worke, yet purposed in their mindes no­thing but mischiefe.

Sect. 31. But howsoever the very doings of men be judged, yet the Lord did as well execute his work by them, when he did break the bloudy Scepters of proud Kings, and overthrew their intolerable governments. Let Princes hear and be afraid: but we in the meane time must take great heed, that we doe not des­pise or offend that authority of Magistrates full of reverend Ma­jesty, which God hath stablished with most weighty decrees, although it remaine with most unworthy men, and which doe with their wickednesse, so much as in them is, defile it: for though the correcting of unbridled government be the revenge­ment of the Lord, let us not by and by thinke that it is commit­ted to us, to whom there is given no other commandement but to obey and suffer. I speake alway of private men, for if there be at this time any Magistrates for the people constituted for the moderating of the lust of Kings, such as in old time were the Ephori, that were set against the Kings of Lacedemonia, or the Tribunes of the people against the Roman Consuls, or the De­marchy against the Senate of Athens; and the same power al­so which peradventure, as things are now, the three Estates have in every Realme, when they hold their principall assem­blies, I doe so not forbid them according to their office to with­stand the outraging licentiousnesse of Kings, that I affirme that if they winke at Kings wilfully raging over and treading down the poore Communalty, their dissembling is not without wic­ked [Page 16]breach of falth, because they deceitfully betray the liberty of the people, whereof they know themselves to be appointed pro [...]ectours or defen [...] ours by the ordinance of God.

This [...]estimony I co [...]eive to be as compleat an [...] opposite as can [...]e desired; only for me [...]s perve [...]ting the l [...]ter part of the last ci [...]ed paragraphes from those words; I speak alway of private men, &c. to the end of that Sect ha [...]h [...] both the honour of that teste [...] amongst loyall subjects, and the validity of that testimony in so honourable a cause, as tis now produced in: but with Gods assistance, I trust I shall vindicate both by this can­did explication of those words, and cleare manifestation of their true sco [...] e and intent.

I speake alway of private men, saies Calvin, but in what case, and of what private men does he speak? Why in the case of Su [...]jects obeying and suffering without resisting or rebelling, when ungodly and tyrannous Kings or sovereigne Princes bear rule over them. This is evident from his precedent words. All private men in such a case, when ungodly and tyrannous Ru­lers [...]ave the government of them, have no other precept or commandement given to them, but to obey and suffer: for though the correcting of unbridled government be the revenge­ment of the Lord, and he will be sure to repay; yet he hath not committed it to private men; nay therefore because vengeance is Gods royall Prerogative, men ought not to meddle there­with. Well, but who are to be accounted private men in this case? Why, it appears from the testimonies of Scripture before cited, and from severall instances before urged by this renown­ed Author, that in the case betwixt Kings and Subjects (or if that te [...]me be not large enough) all besides the King himselfe, that live within his Dominions, of what ranke or degree soever they be, they are in respect of their Sovereigne no other then private [...]en, and may not resist or rebell against him, may not take vengeance or exercise correction or coertion upon him, though h [...] be never so wicked and cruell a Prince. This is more expresly cleared by precepts and examples which are produced Sect. 26, 27, 28. for there you shall finde not only some particu­lar men, but whole Tribes and Nations, yea and the Nobles [Page 17]and Princes of their Tribes, all and every of them, made and commanded to be subject to Kings and Sovereigne Princes. Nay there you shall finde demonstrated from Dan. 2. Jerem. 27. and Jerem. 29. That even Kings of Nations themselves after they were conquered by another King, were commanded not to rebell against him that had conquered them either they or their people, but to serve him, and to pray for him and his peo­ple: and if you please with those places now cited to admit to audience two other places of the like enforcement, Ezek. 17. 2 Kings 24. you shall there heare the King of Israel sharply re­proved, terribly threatned, and sorely punished for revolting from the King of Babylon, after they had been subdued by him, and entred into covenant to be his servants. So that either Calvins saying, I speake alway of private men, must be understood either of all men that are or ought to be in subjection to any So­vereigne Princes, as all that live within their territories ought to be of what ranke or degree soever they are; or else his so speaking contradicts not only what himselfe had spoken before, but also what God himselfe had commanded, and he from his mouth delivered.

Well, but whom then, does Calvin allow to be revengers or correctors of wicked and tyrannous Kings and Princes? Why if you please to observe well the 30. Section, You shall there find that he speaks of two sorts of men that God useth for that pur­pose. As first, God somtimes rayseth up some of his servants to be open revengers of such Princes, and them he furnisheth with his commandement to take vengeance of their unjust govern­ment, and to deliver his people many wayes oppressed out of miserable distresse. Againe, sometimes God directeth to the same end the rage of men that intend and goe about another thing. For the first sort of these men (saith Calvin) when they were by the lawfull calling of God (which before he expressed by being furnished with his commandement) sent to doe such acts: in taking Armes against Kings, they did not violate that Maj [...]sty which is planted in Kings by the ordinance of God; but being armed from heaven [that is with the power of his command] they subdued the lesser power with the greater; like [Page 18] [...] [...]awfull for Kings to punish their great rulers or gover­ [...] [...] them. But the latter sort, although they were di­ [...] [...] [...]and of God whither it [...]leased him, and unwit­tingl [...] and his worke, yet they purposed in their mindes nothing but mischiefe.

And now I hope you see whom Calvin allowes to be corre­ctors, [...]r revengers of wicked and tyrannous Princes, viz. only those s [...]rvants of God whom he raiseth up as open and publick revengers, and furnisheth them with his commandement for that purpose. And such indeed are no longer private men, but are now called to a publicke office by God himselfe, and are in the place of God, being invested by him with the power of the sword, at least for that time, to execute Gods vengeance on those that have abused his power, wherewith they were intru­sted: but for all other men be they what they will be, if they have been brought into subjection, and have entred into a co­venant with their King, to be his Subjects, they are but private men in respect of their King, and if their King be wicked or cruell, &c. they have no authority to correct him or take ven­geance on him. And therefore Calvin speaking of the unlaw­fulnesse of resisting or rebelling against Kings, though never so wicked, and concluding that though the correcting of unbridled government be the revengement of the Lord, yet we should not by and by thinke that it is committed to us, to whom ther [...] is given no other commandement but to obey and suffer, might well adde de privatis semper loquor, I speake alway of private men.

Oh but Calvin goes further, and superaddes: For if there be at this time any Magistrates on the behalfe of the people con­stituted for the moderating of the lust of Kings (such as in old time were the Ephori that were set against the Kings of Lace­demonia, or the Tribunes of the people against the Roman Con­sulls, or the Demarchie against the Senate of Athens; and the same power also which peradventure, as things are now, the three estates have in every Realme when they hold the princi­pall Assemblies) I doe so not forbid them according to their of­fice to withstand the outraging licentiousnesse of Kings, that [Page 19]I affirm that if they winke at Kings wilfully raging over, and treading downe the poore Communalty, their dissembling is not without wic [...]ed breach of faith, because they deceitfully betray the liberty of the people, whereof they know themselves to be appointed protectors by the ordinance of God.

From hence presently it is concluded that Calvin not onely grants it to be lawfull for Magistrates on the behalf of the peo­ple, and by name Parliaments, to correct and take vengeance of wicked and tyrannous Kings, and Sovereigne Princes, but al­so judgeth them betrayers of the peoples liberty, if they shall neglect so to doe.

Rebells I know, would be glad of such a patron: but I be­seech you, weigh Calvins words throughly; and although you will finde that to excuse the outrage of the Citizens of Gene­va against their Prince, he being admitted publicke reader of Divinity in that City, and publishing his Theologicall Instituti­ons, then soone after they had changed their government; yet if there can be any such inference justly and charitably made as is now pretended, from ought which that honoured Divine hath there spoken; let me also (which is one of the greatest curses my sorest enemy can wish me) be reputed a Rebell, for ascribing so much honour to him, who derogates so much from the just honour and power of Sovereigne Princes.

For first you see that he speakes as doubting whether there are now any such populare [...] Magistratus, any such Magistrates on the behalfe of the people, constituted for the moderating the lust of Kings (such as in old time were the [...]phori, that were s [...]t against the Lacedemonian Kings, &c.) or not. And well be might make doubt of it; when as, if we examine but the power of the Ephori over the Lacedemonian Kings (and the T [...]ibunes of the peo [...]le amongst the Romanes were in a manner the same, saith Lalius, Laet Antiquit. lib. 18. cap. 26.) we shall finde it to have been such as it is not to be parallelled (so far as ever I could read or heare) by any popular Magistrates in any Kingdome whatsoever throughout the world at this present, to be sure not in ours of all others, as in these respects amongst many.

The Ephori, though they were often chosen out of the low­est and poorest s [...]rt of people, yet they did grow to that height that that power which had been estated upon the people, they usu [...]ped to themselves, Arist. Polit. 2. cap. 9.

They had the power of waging or ending wars, and their Kings were bu [...] as their Generalls, and at their command either to [...]dva [...]ce, or re [...]i [...]e with their Armies.

Th [...]y not only cal [...]ed their Kings to an account, but also kil­led and imprisoned them.

They allowed their Kings the bare name and title of Kings, but all Regall Rights they tooke to themselves.

They might put any man to death without shewing any cause. There and divers other particulars, of the power of the Ephori, inconsistent, and incompossible with the power of Kings, if a­ny desire further to be assured, he may finde collected to his hand out of Ze [...]ophon, Plato, Aristotle, Plutarch, [...]nd others, by Hen­ni [...]gus Arnisaeus de Republica. lib. 2. cap 6.

It seems to me a very strange thing, and such as Parliaments themselves should not well relish, that any should compare the power of the three Estates, with that usurped, impious, tyran­nicall power of the Ephori. And for the Tribunes of the peo­ple which were set against the Roman Consuls, and the De­marchy which were set against the Senate of Athens, Me thinks the resembling of the power of the three estates in Parliament to their power, should be as little pleasing, tis more, then prob­able. I forbeare to instance in the Romane Tribunes, they be­ing in a manner (as I but now told you from Calvin) the same with the Lacedemonian Ephori: but for the A [...]henian Demar­chy, I care not much if I afford you a fuller description of them, and their power, together with their managing of it, it being done to my hand by that learned Historian, and judicious ob­serve of men, Sir Walter Rawleigh in his third booke of the Hi­story of the World, cap. 9. sect. 2.3. The thirty Governours commonly called the thi [...]ty Tyrants of Athens, were chosen at the first by the people to compile a body of their Law, and make a collection of such ancient Statutes, as were meet to put in practise; the condition of the City standing as it did in that so [Page 21]sudden alteration. To this charge was annexed the supream Authority, either as a recompence of their labours, or because the necessity of the times did so require it, wherein the Law be­ing uncertaine, it was fit that such men should give judgement in particular causes, to whose judgement the Lawes themselves by which the City was to be ordered, were become su [...]j [...]ct. But these thirty having so great power in their hands, were more carefull to hold it, then to deserve it by faithfull execution of that which was committed to their trust. Therefore apprehen­ding such troublesome fellowes, as were odious to the City, though not punishable, therefore by law they condemned them to death, which proceeding was by all men approved, who considered their lewd conditions, but did not withall bethinke themselves how easie a thing it would be u [...]to these thirty men to take away the lives of innocents, by calling them perturbers of the peace, or what else they listed, when condemnation without due triall and proofe had been once well allowed. Ha­ving thus plausibly entred into a wicked course of government, they thought it best to fortifie themselves with a sure guard, ere they brake out into those disorders, which they must needs com­mit for the establishing of their authority: wherefore dispat­ching two of their owne company to Sparta, they informed the Lacedemonians, that it was the full intent of the thirty to keep the City free from all rebellious motions, to which purpose it behoved them to cut off such as were seditious; and therefore desired the Lacedemonians to send them a garrison, which they promised at their owne cost to maintaine: this motion was well approved, and a guard sent, the Captaine of which was so well entertained by the thirty, that none of their misdeeds could want his high commendations at Sparta. Hereupon the Tyrants began to take heart, and looking no more after base and dete­sted persons, invaded the principall men of the City, sending ar­med men from house to house, who drew out such as were of great reputation, & likely or able to make any head against this wicked forme of government, whereby there was such effusion of bloud, as to Theremanes (one of the thirty) seemed very hor­rible, and unable to escape vengeance. His dislike of their pro­ceedings [Page 20]being openly discovered, caused his fellows to bethink themselves, and provide for their owne security, and his de­struction, lest he should make himselfe a Captaine of the discon­tented (which were almost the whole City) and redeeme his owne peace with their ruine: wherefore they s [...]l [...]cted three th [...]usand of the Citizens, whom they thought meet [...]st, and gave unto th [...]m some part of publicke authority, the rest they di [...]ar­med. And havi [...]g thus increased their owne strength, and weak­ned their opposites, they began afresh to sh [...]d the bloud, not on­ly of [...]heir private enemies, but of such whos [...] money or goods might inrich them, and enable them for the payment of their guard; and to this purpose they concluded that every one of them should name one man, upon whose goods he should cease putting the owner to death. But when Theremanes uttered the detestation of so wicked intent; then d [...]d Critias, who of all the thirty was most tyrannicall, accuse him to the Councell as a treacherous man, and (whereas one mai [...]e pr [...]viledge, the three thousand was, that none of them should suff [...]r death at the ap­poi [...]tment of the Thirty, but have the accustomed tryall) hee took upon him to strike off that number the name of Theremanes, and so reduced him under the [...]ryall and sentence of that order. It was well alleadged by Theremanes, that his name was not more easie to be blotted out of the Catalogue, then any other mans; upon which consideration he adv [...]s [...]d them all to con­ceive no otherwise of his case then they did of their owne, who were more liable to the same forme of proceeding; [...]ut every man c [...]using rather to pr [...]s [...]rve his owne life by silence, then presen [...]ly to draw upon h [...]mselfe the danger (which as yet con­cerned him little, and perhaps would never come neare him) the Tyrants interpreting silence as consent condemned him forth­with and compelled him to drinke poyson. After the death of Theremanes, the Thirty began to use such outrage, as excelled their former villanies: for having three thousand (as they thought) firme unto them, they robbed all others without scare or shame, dispoyling them of lands and goods, and caused them to fly into banishment for safeguard of their lives.

He that would read more of those thirty Tyrants, as how [Page 21]they ran into the very depth of all mischiefes, when they had done such as they saw there was little hope left them of going backward, as also how far the remainder of the three thousand which had communicated with the tyrannicall faction of the Thirty in their wickednesses, did proceed in their barbarous practises, and what just doome ceased upon that whole faction, may at his leasure, read on where I breake off; but this which I have transcribed may suffice to have shewed how little thanks they are worthy of from Parliaments that urge the practise of the Athenian Demarchy for their patern: And indeed (which is the second thing observable in those words of Calvin) that Cal­vin himselfe considered that such a comparison or resemblance of the power of the three estates in Parliament to the power of such popular Magistrates, constituted for the moderating of the lust of Kings (as the Ephori, Tribunes or Demarchy were, &c.) was either not justifiable, or not acceptable or both; and there­fore he ascribes to the three Estates, they being such popular Magistrates, and having such power, only with a peradventure, and as things are now, and doth not say positively that they have such power, or that the Lawes of those Realmes wherein they are doe give them that power. No had he affirmed it, hee had fouly mistaken, for tis knowne to every Soilus that all the three Estates in this Realme (other Realmes I meddle not with) were never accounted populares Magistratus popular Magistrates, or Magistrates on the behalfe of the people: neither were they reputed as intrusted with the peoples liberty, only one estate of the three, viz. the House of Commons hath been, and still is so reputed by the most, how justly is disputable.

Besides, we of this Realme have lived to see one of the three Estates that Calvin speakes of, viz. the Lords Spirituall, quite excluded from having any power at all in our principall Assem­blies; which I am perswaded, Calvin himselfe, as great an ene­my as he is rendred to that estate, would never have approved, further then by submitting to their power and authority that did it (which all good Subjects are bound unto) had it been only for the perilousnesse of the example, whereby others hereafter may perhaps be encouraged to attempt the excluding of one [Page 24]Estate more from that honourable Court, or for the danger of our Religion it selfe, that being more easie to be corrupted by P [...]pists, Anabaptists, Brownists, or other Heretickes, through thei [...] false and subtill suggestions to that honourable Assembly, when they, that either are, or should be the most able propug­ners thereof are excluded from that place, where a word sea­sonably spoken by them, might be of more force and validity then a thousand spoken afterwards in another place.

But take in Calvins If, and his Peradventure and all; and let it be supposed, that there are now such popular Magistrates for the moderating of the lust of Kings, as the very Ephori, or the Dema [...]chy were themselves in old time; and that the three E­sta [...]es in those Kingdomes wherein they are established have the s [...]me power when they hold their principall Assembles; (for that restriction must not be omitted:) yet what does Calvin from thence infer? Only this: I doe so not forbid them (saith he) according to their office to withstand, or hinder or come b [...]tween (his word is intrudere) the outraging licentiousnesse of Kings; that I affirme that if they winke or connive at Kings impotenter grassantibus, or wildly, wilfully, or outragiously trea­ding downe and insulting over the poore Communalty, their dissembling is not without wicked breach of faith, because they dec [...]itfully betray the liberty of the people, whereof they know themselves to be appointed Tuters, Defenders, or Protectors by the ordinance of God. So that all which Calvin alowes any po [...]ular Magistrates constituted for the moderating of the lust of Kings; if there be any such now in these times, and all that by name be attributes to the three Estates when they are assem­bled were they such popular Magistrates, as they are not, is this and this alone: That when Kings are outragiously licentious, so that they doe to the poore Communalty even what they pleas [...], treading them down, and insulting over them, then they ou [...]ht to doe their utmost, so far as their duty obligeth them, and the Law permits to hinder them from so doing, and not to wink at them or dissem [...]le with them; as for ex [...]mple: If any King of our owne Kingdom, should outragiously and cruelly oppresse the Communalty by illegall taxes, and other unjust impositions [Page 25]according to his owne lust and pleasure; if when the Houses of Parliament be convene, they should not according to their duty informe the King of the oppression which the people groane under, and the illegallity thereof, and with all humblenesse ad­vise him to the contrary, yea and do their u [...]most by propoun­ding to him good and wholesome Lawes, and by using all other just and lawfull meanes to hinder him from going on in such courses; but rather either yeeld to the making of some Acts for the further satisfying of the Kings licentiousnesse, or connive at him, and dissemble with him to the approving of what he had formerly done, they might then indeed be thought to deale per­fidiously, and to betray the liberty of the people, which God even by calling of them to that Assembly as Members thereof, summoned by his Vicegerents Writ, hath appointed them to maintaine and defend so, as is before mentioned. But here is not one word let fall, or one syllable whispered, that doth in a­ny wise approve correcting, or taking vengeance on such Kings, no nor calling them to an account, much lesse of taking up Armes against them; unlesse Calvins last clause [Whereof they know themselves to be appointed Protecters or Defenders by the Ordi­nance of God] be hideously perverted, contrary to Gods Ordi­nance, as inforcing, That because some are appointed by God to be Protecters or Defenders of the liberty of the Common-people, therefore they that are such may protect and defend them, by open violence, and force of Armes against their So­vereigne: as though there were no defence of the common peoples liberty to be made, and no other protection to be sub­ministred but by force of Armes, or other violence. They that are but smatterers in our Lawes, are able to cite many cases wherein Tuters and Guardians are allowed, if not commanded, to maintaine & defend the rights and liberties of those who are under their tuition and protection, and yet may not do either by force and violence, but only in that way and course which the Law prescribes. Nay our last so much violated and abused Pro­testation, wherein we promise, vow, and protest, every man in particular, to maintaine and defend, with our life, power, and estate, the true reformed Protestant Religion, &c. with this re­striction, [Page 26]as far as lawfully we may, doe yeeld us this as granted; that the greatest bond or obligation wherein any man stands bound to maintaine and defend another, be it thing or person, obligeth him to no other maintenance and defence then is law­full, & makes not any maintenanc [...] & defence to be lawfull, that he that is so obliged, either is able, or thinks fit to attempt: And therefore Calvins affirming some to be protecters or defenders of the peoples liberty, does not give liberty to any to make such defence and protection thereof as they shall thinke good, as sup­pose by Armes or other violence; but does only allow that pro­tection and defence of their liberty to be good, which the Laws of God and man approve to be lawfull.

I have been the larger in clearing this latter part of this testi­mony, because I am verily perswaded, that the mistaking there­of hath induced divers pious and loyall Protestants, with whom this Worthies authority hath been alwayes prevalent to yeeld more in this case of defending the liberty of the people against the outragious licentiousnesse of Kings and sovereigne Princes then otherwise they would have granted.

Many other excellent places full of loyalty are to be found in Calvin; but I must remember what I promised in my Epistle, or without doubt the poore man will chalenge me for the for­feiture. I passe therefore to the third and last testimony.

MAster William Tindal, a faithfull Minister, and constant Mar­tyr of Christ, first strangled at the stake, and then burnt at Filford in Fland [...]rs, anno 1536. A man that for his extraordi­nary paines in translating the Scripture, especially the new Te­stament into English (which till then had been concealed, and hid from the people of [...]his Nation in an unknown tongue) well d [...]s [...]rved the name of the English Evangelist, or (as Mr. Fox Act. mon. anno 1536 p. 1053. for that and some other reasons stiles him) an Apostle of England, the most honourable title that can be given to a Minister of the Gospel. In his book in­tituled, The obedience of a Christian man, printed at London 1573. p. 111. having spoken briefly of Davids carriage towards Saul, when God had twice delivered him into his hands, 1 Sam. c. 24 &c. 26 he thus proceeds:

Why did not David slay Saul, seeing he was so wicked, not in persecuting David only, but in disobeying Gods Command­ments, and in tha [...] he had sl [...]ine 85. of Gods Priests w [...]ongfully? Verily, for it was not lawfull; for if he had done it, he must have sinned against God; for God hath made the King in every Realme Judge over all, and over him there is no Judge: He that judgeth the King, judgeth God, and he that layeth hands on the King, layeth hands on God, and he that resisteth th [...] King, resisteth God, and damneth Gods Law and Ordinance. If the Subjects sin, they must be brought to the Kings judgement, if the King sin, he must be brought unto the judgement, wrath and vengeance of God. And as it is to resist the King, so it is to re­sist his Officer which is set or se [...]t to execute the Kings com­mandment: and in the first Chapter of the s [...]cond book of Kings, David commanded the young man to be sl [...]ine, which b [...]ought unto him the Crowne and Bracelet of Saul, and said, to please David withall, That he himselfe had slaine Saul: and in the 4. Chapter of the same booke, David commanded those two to be slaine which brought unto him the head of Ishbosheth, Sauls sonne, by whose meanes yet the whole Kingdome returne un­to David according unto the promise of the Lord. And Luke 13. when they shewed Christ of the Galileans, whose bloud P [...]late mingled with their own sacrifice, He answered, Suppose ye, That these Galileans were sinners above all other Galileans, because they suffered such punishment? I tell you nay, but except ye repent ye shall likewise perish. This was told C [...]rist no doubt of such an intent as they asked him, Matth. 22. Whether it were lawfull to give tri­bute unto Caesar? For they thought it was no sin to resist an hea­then Prince, as few of us would think (if we were under the Turke) that it were sin to rise against him, and to rid our selves from under his Dominion, so sore have our Bishops robbed us of the true Doctrine of Christ; but Christ condemned their deeds, and also the secret thoughts of all other that consented thereun­to, saying, Except ye repent, ye shall likewise perish; as who should say, I know that ye are within your hearts such as they were, outward in their deeds, and are under the same damnation, ex­cept therefore ye repent betimes, ye shall break out at the last [Page 28]into the like deeds, and likewise perish, as it came afterwards to passe. Hereby seest thou that the King is in this world with­out Law, and may as his lust doe right, or wrong, and shall give accounts but to God only.

And page 112. upon these words of the Apostle, He is the Mi­nister of God to thee for thy good, Rom. 13. he rendereth it for thy wealth. Though the King be the greatest▪ Tyrant in the world, yet he is unto thee a great benefit of God, and a thing; where­fore thou oughtest to thanke God highly, for it is better to have somew [...]at, then to be cleane stript out of altogether, it is better to pay the tenth then to lose all; it is better to suffer one Tyrant then ma [...]y, and to suffer wrong of one, then of every man.

Page 118. Heads and Governours are ordained of God, and are even the gift of God, whether they be good or bad; and whatsoever is done unto as by them, that doth God, be it good or bad. If they be evill, why are they evill? Verily, for our wickednesse sake are they evill, because, that when they were good, we would not receive that goodnesse of the hand of God, and be thankfull, submitting our selves unto his Lawes and Or­dinances, but abused the goodnesse of God unto our sensuall and beastly lusts: therefore doth God make his scourge of them, and turne them into wilde beasts, contrary to the nature of their n [...]mes and offices, even into Lions, Beares, Foxes, and unclean swine, to avenge himselfe of our unnaturall and blinde unkind­nesse, and of [...]u [...]re [...]t lious disobedience.

This [...]sition he proves from sundry places of Scripture, and then page 119 be makes this exhortative conclusion: Let us receive all things of God, whether it be good or bad. Let us humble our selves under his mighty hand, and [...]ubmit our selves unto his nurture and chastising, and not withdraw our selves from his correction. Read Heb. 12. for thy comfort, and let us not take the staffe by the end, or seek to avenge our selves on his rod, which is the evill Rulers. The childe as long as he seeketh to avenge himselfe upon the rod, hath an evill heart, for he thi [...]keth n [...]t that the correction is right, or that he hath deserved it, neither repente [...]h, but rejoyceth in his wickednesse, and so long shall be never bee without a rod, yea so long shall the rod be made sharper; if he [Page 29]knowledge his fault, and take the correction meekly, and even kisse the rod, and amend himselfe with the learning and nurture of his father and mother, then is the rod taken away and burnt: So if we resist evill Rulers, seeking to set our selves at liberty, we shall no doubt bring our selves into more evill bondage, and wrap our selves in much more misery and wretchednesse; for if the Heads overcome, then lay they more weight on their backs, and make their yoake sorer, and tye them shorter: if they overcome their evill Rulers, then make they way for a more cruell Nation, or for some Tyrant of their own Nation, which hath no right unto the Crown: if we submit our selves unto the chastising of God, and meekly knowledge our sins, for which we are scourged, and kisse the rod, and amend our living, then will God take the rod away, that is, he will give the Rulers a better heart, or if they continue their malice, and persecute you for wel-doing, and because you put your trust in God, then will God deliver you out of their tyranny for his truths sake. It is the same God now, that was in old time, and delivered the Fathers and the Prophets, the Apostles and other holy Saints, and what­soever he sware to them, he hath sworne to us, and as he delive­red them out of all temptations, cumbrance and adversity, be­cause they consented and submitted themselves unto his will, and trusted in his goodnesse and truth, even so will he doe us, if we doe likewise. Whensoever the children of Israel fell from the way which God commanded them to walke in, he gave them up under one Tyrant or other: as soone as they come to knowledge of themselves and repented, crying for mercy, and leaning unto the truth of his promises, he sent one to deliver them, as the Histories of the Bible make mention. A Christian man in respect of God, is but a passive thing, a thing that suffe­reth only, and doth nought, as the sicke in respect of th [...] Chy­rurgeon, or Physitian, doth but suffer only: The Chyrurgeon lanceth, and cutteth out the d [...]ad flesh, searcheth the wounds, thrusteth intents seareth, [...]urneth, soweth and stitcheth, and layeth too corrasives to draw out the corruption, and layeth too healing plaisters, and maketh it whole: The Physitian likewise giveth purgations, and drinks to drive our the disease, and then [Page 30]with restaurations bringeth health. Now if the sicke resist the Rasor, the searching iron, and so forth; doth he not resist his owne health, and is cause of his owne death? So likewise it i [...] of us, if we res st evill Rulers, which are the rod and scourge wherewith God chastiseth us, the instruments wherewith God searcheth our wounds, and bitter drinkes to drive out the sin, and to make it appeare, and cor [...]asives to draw ou [...] by the roots the core of the pox of the soule that fretteth inward: A Christi­an man therefore receiveth all things at the hand of God, both good and bad, both sweet and sowre, both wealth and want.

If you please at your leasure further to peruse that excellent worke of that incomparable Worthy, or but that part only of the Obedience of Subjects to Kings, to Princes and Rulers, groun­ded upon Rom 13. you will meet with many other excellent pas­sages to the same purpose wort [...] your observing.

But passe we from that Booke to another of the same lear­ned and religious Author, viz. his Exposition upon Matth 5, 6, 7. Chap. and there we shall finde the du [...]y of Subjects to their so­vereigne Princes so stated, and the prime objections pretended against it, so framed and resolved, as if that holy Man had been not only an [...]vangelist, or an Apostle, as you heard before, but also a Prophet, and had foreseen this present Rebellion, and known the very pre [...]ences all [...]adged for the justification there­of. The words which I refer unto, are those upon Chap 5. ver. 38 39 and more particularly upon the 40. verse, where the Law is unj [...]stly mi [...]istred, and the gov [...]rnours and J [...]dges corrupt, and take [...]es, and be partiall, there be patient and readier to s [...]ff [...]r ev [...]r as much more, whatsoever unright be done thee, ra­ther then of [...]patiency thou shouldest avenge thy selfe on thy neighbour, or rash, or make insu rection against the Superiours which God hath set over thee, for to rise against them, is to re­bell against God, and against thy Father, when he scourgeth thee for thine [...]ffence, and a thousand times more sin, then to avenge thee on thy neighbour: and to [...]ayle on them, is to rayse on God, as though thou wouldest blaspheme him if he made thee sicke, poore or of low degree, or otherwise then thou wouldest be made thy selfe. Thou wilt happily say, The Sub­jects [Page 31]ever chuse the Ruler, and make him sweare to keep their Law, and to maintaine their priviledges and liberties, and upon that su [...]mit themselves unto him, ergo, if he rule amisse, they are not bound to obey, but may re [...]i [...]t him, and put him downe againe. I answer, your argument is naught, for the husband sweareth to his wife, yet though he forsweare himselfe, she hath no power to compell him: also though a Master keep not co­venant with his servant, or one neighbour with another, yet hath neither servant, no nor yet neighbour (though he be under none obedience) power to avange; but the vengeance ever pertaineth to an higher Officer, to whom thou must complaine. Yea, but ye will say, It is not like, for the whole body of the Subjects chuse the Ruler; now cujus est ligare, ejus est solvere, ergo, if he rule amisse, they that set him up, may pull him downe againe: I answer, God and not the common people chuseth the Prince, though he chuse him by them, for Deut. 16. God commandeth to chuse and set up Officers, and therefore is God the chiefe chuser and setter up of them, and so must he be the chiefe puller down of them againe: now hath God given them no commandment to put them downe againe, but contrary­wise when we have anointed a King over us at his commande­ment, he saith, Touch not mine Anointed. And what jeopardy it is to rise against thy Prince, that is anointed over thee, how e­vill so ever he be; see the story of King David, and throughout all the Bookes of the Kings. The authority of the King, is the authority of God, and all the Subjects compared unto the King, are but Subjects still (though the King be never so evill) as a thousand sonnes gathered together, are but sonnes still, and the commandement, Obey your fathers, goeth over all, as well as over one: even so goeth the commandement over all the Sub­jects, Obey your Prince, and the higher power, and he that re­sisteth him, resisteth God, and getteth him damnation. And unto your argument, cujus est ligare, ejus est solver [...]; I answer, He that bindeth with absolute power, and without any higher authority, his is the might to lose againe: but he that bindeth at another mans commandement, may not loose againe without the commandement of the same. As they of London chuse [Page 32]them a Major, bu [...] may not put downe againe, how evill soever he be, without th [...] [...]thori [...]y of him, with whose licence they chose him.

As long as the powers o [...] officers be one under another, if the inferiour doe the wrong, complaine to the higher; but if the highest of all d [...]e the wrong, thou must complaine to God only; wherefore the only remedy against evill Rulers is, that thou turne thine eye to thy selfe, and thine owne sin, and then l [...]ke up to God and say: O Father, for our sin, and the sin of [...]r f [...]hers, is this misery come upon us, we know not thee as [...]u [...] [...]ther, to obey thee, and walke in thy wayes, and there­f [...] th [...]n knowest not us as thy sons to set loving School Ma­sters over us; we hate thy Law, and therefore hast thou, through the wickednesse of unrighteous Judges, made that Law which was for our defence to be a Tyrant most cruell, and to oppresse us, and done us injury above all other kindes of violence and robbing, and amend thy living, and be meek and patient, and let them rob as much as they will, yet shall [...]od give thee food and rayment, and an honest possession in the earth to maintaine th [...]e and thine withall.

I will but adde one passage more of the same Author, to shew him to be alwayes the same upon any occasion of mentioning the Subjects duty, and then I thinke scarce any sober J [...]dge can require more from one witnesse. In his Epistle to the Christian Reader before his booke intituled, The practice of Papisticall Prelates, he gives this Exhortation: Unto all Subjects be it said, if they professe the Law of God, and Faith of the Lord Jesus, and will be Christs Disciples, then let them remember, that there was never man so great a Subject as Christ was, there was ne­ver creature that suffered so great unright so patiently, and so meekly as he: therefore whatsoever they have beene in times past, let them now thinke, that it is their parts to be subject in the lowest kinde of subjection, and to suffer all things patiently. If the higher powers be cruell unto you with naturall cruelty, then with sof [...]nesse and patience, ye shall either win them, or mitigate their fiercenesse. If they joyne them unto the Pope and persecute you for your faith and hope which ye have in the [Page 33]Lord Jesus, then call to minde, that ye he chosen to suffer here with Christ, that ye may joy with him in the life to come with joy everlasting, that shall infinitely passe this your short paine here. If they command what God forbiddeth, or forbid what God commandeth, then answer as the Apostles did, Acts 5. That God must be obe obeyed more then man. If they counsell you to suffer unright, then Christ shall helpe you to beare, and his Spirit shall comfort you: but only see that they neither pu [...] you from Gods word, nor yee resist them with bodily violence, but abide patiently a while till the hypocrisie of hypocrites bee slaine with the sword of Gods word, and untill the word be o­penly published, and witnessed unto the powers of the world, that their blindnesse might be without excuse. Thus Master Tindal.

And by this, and the other two testimonies, I hope you per­ceive of how far different a spirit your new pretended Refor­mers are from those ancient pious Reformers of the true Pro­testant Religion. They watered what they planted with their owne teares: These desire to plant in the bloud, and water with the tears of their fellow brethren: Their Arms were their prayers, all the praiers of these are for Arms. They abhorred tumults and commotions, as Antichristian and Diabolicall: These so de­light in them, as that they detest and persecute as Antichristian and malignant all those that will not run the same tumultuous and rebellious courses with them. They following the Doctrine and example of our blessed Saviour, and his Apostles, both ac­knowledged, and yeelded all submission and obedience to So­vereigne Princes, though never so wicked and tyrannicall. These following the suggestions and practises of the Divell, and his angells, stir up, and foment insurrection and rebellion against their Lord and Sovereigne, though most Pious and Gracious. I beseech you therefore in the words of Saint John, 1 Epistle, Chap. 4. Verse 1. Beleeve not every Spirit, but try the Spirits whether they are of God, because many false prophets are gone out into the world.

Here is a fair way of tryall presented unto you. Compare the doctrine and practises of these furious Spirits in these times with the Doctrine and Practises of those zealous Spirits in for­mer tines, and see and judge which comes nearest to the Spirit of God and of Christ; and beseech God that that Spirit may possesse you; which is the prayer as well as the counsell of one that greatly longeth after you all in the bowells of Jesus Christ.