IN vaine doe Chriſtian Princes beare the Sword, if their ſubiects conſcience may queſtion their power. They which beginne it in the cauſe of Religion, may as well goe on, and doubt of all. And therefore as Princes are iuſtly zealous in reſtraining the outward man, the Prieſts ſhould bee as forward in informing the conſcience. You know the occaſion of ſuch a meditation, and this hath put mee againe ſo ſoone vpon you and a new Text, ſtanding engaged for many, which I muſt deſire you to hearken to, as Gods meſſage, pleading for the right of Kings by his Apoſtle, Rom 13. v 1. Let euery ſoule be ſubiect to the higher powers, &c.

Wherein are th • ſe two parts: 1. a Propoſition deliuered by way of command, expreſſing a duty enioyned, Let euery ſoule b • ſubiect &c. Wherein are three things, 1. Quis, Who it is that is to performe it Euery ſoule. 2. Quid, What it is, Be ſubiect. 3. Cui, To whom, The higher powers. 2. a Reaſon for confirmation of it, as if this cauſe were grounded, not onely on bare authority, but inforced by infallible reaſon, For there is no power but of God.

I ſhall begin with the perſons; and firſt with thoſe to whom this duty is due; the higher powers, 〈 in non-Latin alphabet 〉

We haue iuſt cauſe to examine this ſtile, and confine it ſtrictly to us ſubiect; leſt vſurpers taking aduantage of the looſeneſſe ſecretly vndermine the bulwarke, which we hope for, and may heere build vp. For ſome are ready to thruſt in, and ſhrowd vnder this Title, Biſhops and all Spirituall Gouernours: others, who mainely oppoſe that, labour to make all temporall Gouernours equall ſharers; both which are repugnant to the Apoſtles meaning, and both equally dangerous. Let ſpirituall power be heere ſuppoſed, and (if they be not ſubiect) yet ſhall temporall Princes haue no command ouer the Clergie. Let all temporall partake in it, and euery inferiour Magiſtrate ſhall conteſt with his King. For, for their ſafegard (according to them) as well as the Princes, is this precept of the Apoſtle. Let euery ſoule be ſubiect to the higher powers. And heere is no ſubiection, but command allotted them. For powers, ſay they, extends its ſelfe to the ſpirituall power, and higher, in the others ſenſe, lookes onely on the people; and therefore agreeable to inferiour Magiſtrates, who in reſpect of the people are 〈 in non-Latin alphabet 〉 , ſuperexcellentes, exceeding all others in ciuill power. For that, which wee render Higher, they tranſlate, ſuperexcellentes, hoping thereby to eſcape the obſcurity and danger of the vulgar tranſlation, which anſwers our Engliſh. That is Bezaes cenſure on the vulgar Latine, (which ſaith, Poteſtatibus ſublimioribus ſubdita ſit) and redounds to our Engliſh; wherein he hath his followers. The difference at firſt ſeemes onely verball, but when we heare them from hence ſuſpect a dangerous ſence; we are to ſtand vpon ourguard, and preſume of a reall diſſenſion. Giue them leaue to change the word [ſublimioribus] into ſuperexcellentibus, and they thinke they haue ſufficient warrant, in ſtead of abſolute Lords and Princes, to put in Bailiffes and Conſtables. It muſt bee meant of all Magiſtrates, that haue power ouer other men, or elſe it is Periculoſa interpretatio. And wherin ſtands the danger? Becauſe they ſhall bee denied to deriue their power from God? That would not follow; becauſe others are hereſayd to bee of God, they being not named. Put the caſe they were denyed it, and had their power allotted them onely from Kings, and not immediatly from God, as Kings deriue theirs. Indeede this is that, which is much feared by them, who ſecretly labour to curbe Kings; as ſhall appeare anon. But is this leſſe then the Apoſtle giues them? S. Peter makes a different fountaine of power. Submit your ſelues to euery ordinance of man for the Lords ſake: whether it be to the king as Supreame; or vnto Gouernours, as vnto them, that are ſent by him: 1. Pet 2.13, 14. Gouernours, who haue a King, may not thinke they ſtand at the well-head with him; but haue their power deriued from him. By him are they ſent, and from him haue they their authoritie, and yet it is from God too, being a branch of the Kings power, which is immediatly from God. It is not then a dangerous opinion, but the ſafeſt trueth which they would auoide.

But we muſt not frame fancies, and then fit the Scripture to them by tranſlation. Indeed ſhould I lay this to their charge, I ſhould wrong them: for whileſt they were quarrelling with the word, that was the occaſion of daunger, rather then they would erre from the originall, they placed in another alike dangerous. For what aduantage haue they by Superexcellentibus? it is not in the comparatiue degree, as was the other. But hath it not a comparatiue ſenſe? Yes as great, or greater: Such as our Engliſh, more excellent, or more eminent doth not reach; which Pareus at length confeſſeth, ſaying, Praecipuètamen 〈 in non-Latin alphabet 〉 , the Apoſtle eſpecially aimes at the Supreame power; ſo the true meaning of the word importes: for it is that, which amongſt many is ſtill higher then them all, and therfore Supreame, which our latter Engliſh Tranſlation obſerues in the place before cited out of Saint Peter, 1. Pet. 2.13. Submit your ſelues to the King, 〈 in non-Latin alphabet 〉 as Supreame. They are then 〈 in non-Latin alphabet 〉 , Supreame powers only, to whom this obedience is due; and to all ſuch, whether in Monarchie, Ariſtocratie, Democratie, or other forme of gouernement.

This we haue further warrant for from our Apoſtles diſcourſe: for that wee may haue yet another Plea againſt inferiour Magistrates; and ſhew alſo at laſt againſt the Papiſts claime, that no Spirituall Power hath place here, theſe higher powers are ſuch, Rom. 13.4. as to whom the ſword of iuſtice is immediatly committed, at the fourth verſe. He that is one of theſe powers, beareth not the ſword in vaine: for hee is the Minister of God, a reuenger to execute wrath vpon him that doth euill, and vnto whom Tribute belongeth at the ſixth verſe: for this cauſe alſo you pay Tribute. Both which are the infallible markes of Supreame ciuill power, being parts of the Rights of Maieſtie. Yee haue then the perſons, to whom ſubiection is due. Let vs now ſee, Quis, who it is that is to performe it, whom wee find expreſſed by Omnis anima, Euery ſoule.

PART. II. Quis? Euery ſoule.

THat here the ſoule is vſed Synechdochicè, the part for the whole man (as oftentimes in Scripture) I preſume needs no confirmation: But yet there may be ſome ſpeciall cauſe, why he nameth the ſoule, not the body: which Gorran will haue, Quia debet eſſe voluntaria ſubiectio, as if he were not properly ſubiect, whoſe body was fitted to the Superiours command, and the will, which is from the ſoule, ioynes not with it. And Caietane, vt non ſolum corpus, to the end that Subiects ſhuld by the way vnderſtand, that not only their bodie and goods, but ipſa anima, their very ſoule alſo ſhould be ſubiect to their Princes command; and as Omnis homo, euery man, ſo Totum bominis, or Totus homo, ſhould concurre to make a perfect obedience; for ſo our Apoſtle afterward more plainely: Verſe 5. Wherefore, ye muſt be ſubiect not onely for wrath, but alſo for conſcience ſake.

The maine thing wee are to enquire for here, is to know who theſe are, to whom this command extends it ſelfe, and whether as in the note, ſo in the Apoſtles meaning, there is an abſolute vniuerſalitie; ſo that no kinde of men, and no man is exempted; and it is worth our enquiry, ſince there are not wanting who would wreſt themſelues out of this number.

The Anabaptiſts at firſt would haue pleaded exemption from Princes, but finding by their wofull experience, that they could neuer prooue it whileſt Powers remained, haue changed their Propoſition, and in ſtead of putting themſelues out of Omnis anima, labour to ruine Poteſtates, not deeming them fit for Chriſtians. Theſe haue confeſſed their errour, and ſaue vs a labour.

But the Clergie of Rome, aiming at the ſame priuiledge, & managing their purpoſes more craftily; haue wreſted it frō ſome Princes, which they haue now ſo ſucceſſefully improued, that againſt Kings, by violent practiſe of it, and againſt all diſputers, Suarez def. Cath. fid. lib. 4. cap. 7. by argument they challenge it as their proper inheritance; & maintain that the Pope cannot, if he would, ſubmit himſelfe to any ciuill Power: But were the ſword as able to pleade Kings cauſes in the field, as Diuines pens in the Schooles, their Crownes would not ſo often totter on their heads, nor their liues be expoſed to ſuch rebellious out-lawes.

That our Apoſtle intended this Precept to the Clergie as well as to the Laitie, if the words themſelues cannot perſwade, heare the Ancients expoſition of them. S. Chryſostome ſaith, Let euery ſoule bee ſubiect, yea, 〈 in non-Latin alphabet 〉 though he be an Apoſtle, yea, though hee be an Euangeliſt, or a Prophet, or whoſoeuer. Theodoret, Whether hee be Prieſt Biſhop, or Monke; So Theoph. So Oecumenius. And Bernard ad Archiepiſcopum Senonenſem, vrging this verſe of S. Paul expounds it, Siomnis, & veſtra, If euery ſoule be ſubiect, Bern. Epiſt. 42. then yours. Quis vos excepit ab vniuerſitate? Who hath exempted you from this vniuerſalitie? yea, and leaues a brande on all his ſucceſſours, that ſhall attempt to perſwade any Clerke to ſuch a freedome, Si quis tentat excipere, conatur decipere.

Were theſe ſilent, the circumſtances attending this Epiſtle would diſcouer it. The occaſion, it ſeemes, of this ſtrict command was the heathens iealouſie of Chriſtian ſubiection, and the infection, which the Apoſtle feared, might haue ſeiſed on theſe new Chriſtians, from that common opinion of the Iewes, who were about this time altogether impatient of any gouernement, but what they then expected from their Meſſias. For ſuppreſſing of the like conceit, and clearing of the Chriſtians, he addes this precept to the Epiſtle directed to all the Saints at Rome, and therefore the Clergic; yea, Saint Peter too, (if hee were then in Rome,) elſe had he not ſatisfied, but encreaſed the Heathens ſupicion.

Againe, this may be confirmed by the doctrine and practiſe of thoſe times. Our Sauiour takes order, Mat. 17.27 that Tribute be paid for himſelfe; and Peter giues direction to the Prieſts ſpies to giue vnto Caeſar the things that were Caeſars. Luk. 20.25 Saint Paul appeales to Caeſar for iudgement. And if wee looke backeward into the olde Teſtament, wee may finde the ſame ſubiection in Prieſts and Leuites, and the like power in temporall Superiours. 1. Mac. 4.42. Iudas Maccabaeus appointeth the Prieſt to Sanctifie the Temple, after Antiochus his profaning of it. The like did Ioſiah. 2. Chron. 34. Ib. Ca. 24.6. 1. King. 2.26. 1. Chro. 15 11. Ioaſh reprehendeth Iehoiada the high Prieſt for neglecting it. Salomon depoſeth Abiathar the high Prieſt for offending againſt him. Dauid giues order to the Prieſts and Leuites for the ſeruice of God. Aaron is ſubiect to Moſes. But we may ſpare our labour for theſe arguments, ſince ſome of them are content to acknowledge the force of them, and graunt what wee haue prooued. Eſt. in rom. 1.1. For ſo Eſtius to the practiſe of the Apoſtles, Non eſt conſequens, it followes not, if Peter and Paul were then ſubiect to temporall powers, that therefore Biſhops and Prieſts ſhould be now. Why ſo? Placuit Principibus Chriſtianis: Becauſe Exemption hath ſince beene graunted by Chriſtian Princes. What? By the Supreme Power of euery dominion? If not, then are they not exempt from all. If ſo, it is but onely on fauour, and not of due; ſo that they are ſtill ſubiect, when any Prince ſhall claime it: Nay, they are neceſſarily ſubiect in the maine point of ſubiection, (if not in other circumſtances) becauſe an abſolute freedome is a detraction from ſupremacy, which no perſon can diſpoſe.

Wherefore we may conclude, that people, and Prieſt, and euery perſon amongſt them is included in omnis anima, and therfore muſt attend the charge that is giuen, Subdita ſit, Let it be ſubiect.

PART III. The Duty: Let it be Subiect.

O 〈 in non-Latin alphabet 〉 , as S. Chryſoſtome. He ſaith not ſimply, let it honour the powers, or be obedient, but let it bee ſubiect; which includes all parts of duty, which a ſubiect owes vnto his King; for the accompliſhing of which, no outward act of reuerence, or ſeruice muſt bee wanting: and though this may ſatisfie the Kings command; yet doeth not this diſcharge thee of thy duty, which can neuer bee true, till the heart anſwer the geſture of the body. Diuine precepts ſeaze not on the body onely, but the ſoule. If thou wilt not then withdrawe thy ſelfe from this ſubiection, thou muſt adde theſe fowre conditions to thy externall obedience. There muſt be in thee 1. Promptitudo voluntatis interior, a free, voluntary, and cheerefull aſſent of minde. 2. Sincerus amor, perfect loue and affection towardes his perſon. 3. Filialis timor, an awfull reſpect of his power ouer thee, and a filiall feare of offending him. 4. Fidelitas, a faithfull heart towards him, whereby thou art conſtant in all bonds of duty to him, and iealous of all iniuries by others intended againſt him. This is the qualification of the ſubiection heere mentioned, and when thus qualified, it is not arbitrary, left to thee, to performe when, and where thou pleaſeſt. For Saint Paul propoſeth it not by way of aduice, or direction; but imperatiuè, 1. Pet. 2.13 by way of command, hauing, beſides his apoſtolicall authority, the ſame precept, giuen by other his fellow-Apoſtles; by Chriſt himſelfe, Matt. 22.21 and the foundation of all commands, the Law, which was giuen by God himſelfe; firſt in generall termes, Honour thy father and thy mother; Exod. 20. and afterward enlarged, Deut. 17.12 That man that will doe preſumptuouſly, nor hearken vnto the Prieſt, or vnto the Iudge that man ſhall die. But doth this command vrge at all times, and on all occaſions? What if the Prince be wicked, idolatrous? The vices of the man abridge not his power, and therefore not the Apoſtles command. If this might haue beene a ſufficient plea againſt obedience, S. Paul might haue ſpared this precept, ſince Nero was the power, to whom theſe Romans were ſubiect. Or (to omit all other caſes that may be made) what if his command be contrary to religion? yea an army bee rayſed for the extirpation of true religion? This is the true touchſtone of ſubiection; and heere (if euer) may a ſubiect renounce all obedience to his King. For now is there power againſt power, man againſt God, and the ſubiect of both left to follow either man, or God. This is a wonderfull ſtrait, from which whileſt ſome labour to eſcape by the ſhipwracke of their faith, they turne traitors to God: others by taking the ſword in hand, though but to defend, become rebels to their King: That is their ſtile.

Whether God be to be obeied rather then man, ſhould need no proofe amongſt any that confeſſe a God: and therefore when a Chriſtian heares the commaund of a Prince preſſing him to what God hath expreſly forbidden, Nature prompts him his anſwer, I muſt obey God; and this hath the Apoſtles practiſe ratified, who counted this their ſafe warrant for not yeelding to the High Prieſts iniunctions, Obedire oportet Deo magis quam hominibus, we ought to obey God rather then man, Auguſt. de ve bis Domini, ſer. 6. rather indeed in reſpect of the danger that attends in the diſobeying of either; for, Hi carcerem (as S. Auguſtine) Ille gehennam minatur, theſe threaten impriſonment onely, God hell fire, I hey a temporall, He an eternall death. There is no ſhifting then of Gods command, without the penaltie of eternall death, and therefore he muſt be obeyed euen againſt the King. That's my reſolution in the firſt caſe.

But what if the King preſſe by violence to draw thee from that obedience, wilt thou maintaine it by violence?

Wee haue indeed the Ieſuites inſtructions for it, yea, Comoz letter to Parry. and the Popes encouragement to it: I ſpare the quotations becauſe there comes not a Booke of theirs, wherin (if occaſion be giuen) they forbeare to expreſſe it, Hoſpin. Hiſt. Ieſuit. l. 4. c. 1. Anticotton. or compendiouſly to refer you to ſome: ſee Hospin. and Anticotton.

A doctrine of which, when the Society is challenged for, they are aſhamed, and labour to cleere themſelues againſt their written teſtimonies, as appeares in Anticotton.

And yet (I can not, but with griefe ſpeak it) we finde euen in ſome Reformed Bookes the Ieſuites penne. Their names deſerue to bee branded that broach ſuch poſitions: weigh thoſe of Pareus. Par. in Rom. 13. dub. 4.

Biſhops and Paſtors may and ought to reſiſt their vniuſt Magiſtrates, Concl. 1 Pareus his falſe doctrines and wicked poſitions concerning Higher powers. not with the ſword but the word of God, reproouing their notorious impiety, and iniuſtice, and reducing them to their office, according to the word of God, and the Law, and deliuering them, if ſtubborne, to Satan.

That Prieſts ſhould tell Princes their faults, Replic. we grant; but when they can vſe diſcretion, fitting ſo grand a buſineſſe; when they deſire to inſinuate into them by their owne teares, not enforce vpon them Gods command. Spirituall force is the mother of all other, but not farther to bee inſiſted vpon by mee at this time, becauſe our occaſion was from what followeth.

Subditi non priuati, Concl. 2 ſed in Magistratu inferiori constituti &c. Subiects, ſuch as are inferiour Magiſtrates, may by armes defend themſelues lawfully, the Commonweale, and true Religion againſt the ſuperiour Magiſtrates.

Theſe ſuperior Magiſtrates are ſuch, Replic. we may preſume, in whom the ſupreme power reſides; and then you may ſee how directly it thwarts the Apoſtles rule. For thoſe other Magiſtrate, are ſubiects.

It is not lawfull for ſubiects, Concl. 3 which are meerely priuate men, to take armes without out a lawfull calling, neither to inuade a tyrant before danger, nor to defend themſelues againſt them in danger, nor to reuenge themſelues after danger, if they may be defended by the ordinary power.

If then they faile of this condition, Replic. there is a time when they may right themſelues: we ſhall not need to collect it, he addes it in the following concluſion.

If a tyrant preſſe on his ſubiects, Concl. 4 as if he were latro and stuprator, and they can not eſcape by flight, or any other ordinary meanes, it is lawfull for to defend themſelues and theirs, as againſt a priuate extortioner.

How far ſhort theſe concluſions come of the Ieſuites poſitions, I referre to your trial by comparing them. And yet is not he the only man that maintaineth thē? Buchanan and the fayned Iunius Brutus are infamous for this doctrin. I could name others But this may ſuffice that there is ſcarce any of them, who are eager for the Presbyterie, and are fit inſtructours in this point for ſubiects of a free Monarch; and therfore no maruell if our eares bee tainted with ſuch doctrine.

That which I conceiue in this caſe for truth is, that no ſubiects may vpon any occaſion take armes or vſe any violence againſt the ſupreame power, no not in defence of religion.

Whoſoeuer reſiſteth the power, reſiſteth the ordinance of God, Rom. 13.2 ſayth S. Paul, in the 2. verſe. Which place may well ſerue to confirme Princes power ouer their ſubiects in this caſe; for this rule was giuen to them, who ſuffered vnder a Tyrant, and that for religion. It is a vaine and idle exception, which Pareus takes at this. Some arguments drawn from the power of Maieſty, ſaying, ſuch places are bent againſt priuate men, who vſurpe ſuch power ouer ſuperiours; for euery Common-wealth conſiſts but of two ſorts in the generall, Prince and People, ſuperiours and ſubiects: thoſe who partake not of the Supremacy (as in an Oligarchie) are priuate men: if (where the power is deuided) one take the ſword againſt the other, this is as hee is a part of the ſupreame power.

Other arguments that may bee drawne à parte potestatum, I forbeare, becauſe they haue all their ſtrength from the Apoſtles reaſon, and till that be weighed, we cannot auoide their ſhifts.

If we reflect vpon ſubiects, we ſhall find that their hands are tied by precepts, which lay hold on them, as they take on thē to be zealous Chriſtians. Chriſts, Mat. 5.44. Rom. 12.17. Pray for them that perſecute you: and the Apoſtles, Recompence to no man euill for euill; are not ſuch priuate vertues, but that they pertaine to euery man; yea, it is the onley badge of their true ſubiectiō vnto Chriſt, if for his Names ſake they practiſe them. And therfore Tertullian inſtead of abetting ſuch zealous reuenge, fights with a prohibition, Tertul. Apol. c. 37. Ad Scap. Abſit vt igne humano vindicetur ſecta diuina; at doleat pati, inquo probatur: and in the combate gaines the victory, by the perſecutors cruelty, & proclaimeth it, Crudelitas vestra, eſt gloria nostra.

But ſince precepts are made ſo liable to diſtinctions; and, when capable of ſeuerall expoſitions, each may be maintained; let vs read the expoſition of them in the practiſe of them, that gaue and receiued them. Did our Sauiour or his Apoſtles euer withſtand the rage of the perſecuting Iewes? Doe wee reade of any one vproare, or reſiſtance made by the Primitiue Chriſtians in thoſe barbarous outrages, practiſed on them by Heathen, Idolatrous Tyrants? No, but in ſtead of alarums for defence, they reioyced, when apprehended, and triumph'd in their torments; hauing yet their hearts alwayes as ready to wiſh and pray for the happie ſtate of their Emperours, as their bodies readie to ſuffer their violence. I might prooue it from age to age, for many hundreds of yeeres after Chriſt: but that I can but touch, not diſcuſſe this queſtion, and leaue it to your owne reading, and further ſcanning. The force of this argument is confeſſed by our oppoſites, who thinke to relieue themſelues by imputing their not reſiſting to their weakenes, not vnwillingnes to reſiſt. Raſh vncharitable Iudges of ſuch holy Saints. Did they proclaime one thing to the world, and belie the thoughts of their hearts? Heare their vnanimous conſent in Tertullian; Apud nostram diſciplinam occidi magis licet, quam occidere; It is our profeſſion, rather to die then kill. Such precepts, and the rules of obedience kept out al thoughts of rebellion againſt their Prince; and hence in their name Tertullian contends with his heathen Perſecutors for a greater ſhare in Caeſar, in whoſe name they were executed; Noſter eſt magis Caeſar; Apol. c. 33. He is rather ours, then your Emperour, being appointed by our God. And where as they pretend want of force in Chriſtians, Soc. hiſt. lib. 3.9. they obſerue not, that at Iulians death, his whole armie cryed out to Iouianus, We are all Chriſtians. In Diocleſians time, Omnes ferè mortales, The whole world almoſt, leauing their Idolatrous Sacrifices, ioyned themſelues with the Chriſtian Congregations. Tertullian pleads againſt the ſame obiection; would wee deale with you as enemies, Apol. 37. Deeſſet nobis vis numerorum, & copiarum? could we want forces? We Chriſtians haue filled all places of your Empire, your Cities, Ilands, Caſtles, all but your Temples. Yea goe higher yet, and behold the Church in her cradle, arm'd with force able to oppoſe the world, the Apoſtles power of miracles, Chriſts legions of Angels, ready to b • e employed at his command. Or had they failed of theſe meanes, they thought of as eaſie a tricke as the Ieſuites, to puniſh their enemies, when Tertullian profeſſeth, that one night, by the helpe of a few torches, might haue afforded them a large reuenge. Behold now the power of theſe Primitiue Chriſtians, and yet weltring in their own blood for their Chriſtianitie: With them, to right themſelues vpon their perſecutors, or to oppoſe them, is rebellion, and malice. Then was it the ſtrongeſt parts Plea; Laeſos vltio diuina defendit (as Cyprian) Diuine refuge protects vs. Tract. con. Demet. pa. 224. But now, Our owne arme ſhall ſtrengthen vs. It is a glorious plea with fleſh and blood, to fight the Lords battell, and to prouide that the true Religion be not rooted out: and (for ought I find) their beſt argument, for all the reſt hang on the diſpoſing of Supreme Power, (which by the Apoſtles reaſon are all vndermined) or on the example of ſome, whoſe commiſſion is confeſſed to be extraordinary, and from God. But let them heare whether we may not take vp Saint Hilaries complaint; Hil. con. Auxent. Miſereri licet noſtrae aetatis laborem, & praeſentium temporum ſtultas opiniones, quibus patrocinari Deo humana creduntur, & ad tuendam Chriſti Eccleſiam ambitione ſaeculari laboratur; Wee may iuſtly pitie the vaine labour and fooliſh conceits of theſe times, wherein mans endeauours are accounted Gods aid, and Chriſts Church thought to be maintained by the worlds policie, ambition or greatneſſe.

For the Apoſtles receiue a ſharpe checke that would haue fire come downe from heauen, to conſume the rude Samaritans; Luke 9.54.55. and the ſword that was drawne in Chriſts defence is commanded to bee put vp into his place, not without the heauie ſentence: All that take the ſword, ſhall periſh by the ſword. Mat. 26.52. Whence Tertullian, Tertul. de Cor. Mil. Gladium nec Dominicae defenſioni neceſſarium reddidit. The ſword was not lawfull in a priuate mans hands; no, not for Chriſts ſake. The weapons which the true Church vſeth in her battels, 2. Cor. 10.4 are ſpirituall: and the walles of Iericho are not to be battered, but with the Prieſts trumpets.

Proteſtants ſhould remember how they withſtand the Papiſts notes of the Church when they require it to be viſible, of large extent, and glorious in the eie of the world. And Papiſts ſhould acknowledge what Bellarmine profeſſeth, Bellarm. de Ecc. lib. 4. c. 6. Durauit hucuſque &c. The Church hath laſted to this day in deſpite of her enemies, Iewes, Pagans, Heretickes; and not ſo onely but ſtill hath gayned by perſecution. That is the greateſt aduantage, that true Chriſtianity hath when it is perſecuted; and then doth ſhee conquere, when her ſouldiers are ſlaine. Was the Proteſtants cauſe weakened, either in France, by their many outragious maſſacres; or in England, by their frequent fiers; or in the Low Countries, by their great afflictions? If euer they prooue looſers, it is when they vniuſtly fight for preſeruing it. Should the Papiſt Princes all muſter their forces, Scioppins claſſ. ſacr. and wage the holy warre, whoſe Trumpet hath already ſounded the alarum, they might perchance for a time eclipſe the light of trueth, put it out they neuer can. They may abate the viſible number, but will make more true Profeſſours. Tertullians, Sanguis Martyrum est ſemen Eccleſiae, is a maxime, The bloud of true Martyrs is the Churches ſeeds-plot, if it be caſt into the fire, or ſpilt by an vnreſiſted ſword.

I could dwell in the contemplation of this ſtrange husbandry; but that I may be ſuſpected for digreſſing, and am yet to ſhew the medium betweene diſobeying God, and reſisting the King.

It is confeſſed there muſt bee no diſobeying of God: That wee may not reſiſt the King is prooued (as the occaſion giues leaue) what then remaines? Preces & lachrymae, ſollicite, beſeech, earneſtly pray for the reuerſing of the Decree, Haec ſunt munimenta ſpiritualia, & tela diuina, quae protegunt, This is the only ſhelter and fortreſſe, whither a Chriſtian may betake himſelfe in this tempeſt. Heſter 3.16 Heere was Heſters and the Iewes refuge, when the Decree was gone out from Ahaſueroſh for the deſtroying of the Iewes. Act. 4.2. Hither fled the Apoſtles, when they were prohibited to preach Chriſt: Sozim • l. l. 2. c. 28 Alexander of Conſtantinople, when command was giuen for the reeſtabliſhing of Arius; Ruſſin. l. 2. c. 36. and Ambroſe, when hee was eagerly proſecuted by Iuſtina in the cauſe of Arianiſme. And theſe are tela too, and diuina, weapons that fight from aboue againſt the fury of perſecutours; not, as if by thee directed to reuenge (that is not warrantable) but approoued with God by the teſtimonies of his vengeance. By theſe was Hamans gallowes (appointed for Mordecai) fitted for himſelfe; by theſe on the day, when Arius ſhould haue beene reſtored, did he ſodainely periſh by theſe was Iuſtina put to flight and executed. If theſe preuaile not, know that now is the time wherein God will make triall of thy faith to him, and loyalty to thy king. Both which muſt appeare in thy readineſſe to vndergoe the intended affliction.

There is no defenſiue reſiſtance allowed, vnleſſe thy defence be ſuch, Lib. 3. (as Liuie only allots to ſubiects) Scutum, non gladius, the buckler of patience, not the ſword, which is as ready to giue, as ward the blow. Hee that in this defence wounds his perſecutor, is a rebellious murtherer, not a lawfull executioner. Remember that he is ſtill thy Prince, and ſince thy conſcience may not yeeld to his command, ſhew thy ſelfe his ſubiect in yeelding to his puniſhment. For now thou maye • t either die by liuing, or liue by dying: Thou haſt Chriſts warrant for it; Hee that (in ſuch a caſe) findeth his life ſhall looſe it, Mat. 10.39 and hee that looſeth his life ſhall finde it; looſe a temporall, finde an eternall, where he ſhall for euer raigne in the glory of triumphant Martyrs.