The Answer.

To this I answer, That it is falsely alledged that David tooke up armes against Saul. For if we read the story of David, 1 Sam. we shall alwaies finde him flying from one Town to another; never resisting, never sighting. And when the Lord delivered Saul into his hand unawares in the Cave, in the Wildernesse of En-gedi, he did not lay hands on, or doe the least hurt unto Saul; nay, he acknowledged he committed [...]n [...]ffence of high pre­sumption, and his heart smote him, because he cut off Sauls skirt; n [...]r would he suffer his men to rise against Saul, but diswaded them saying The Lord for­bid that I should do this thing unto my master the Lords anoint [...]d to stretch forth mine hand against him, seeing he is anointed of the Lord, chap. 24.

Again, when the Lord deli [...]red Saul into his hands in the hill of Hachi­lah, and Abishai would have smote him; David forbad, saying, Destroy him not, for who can stretch forth his hand against the Lords anointed, and be guilt­lesse? ch. 26. So that Davids carriage towards Saul is worthy the imitation of all faithful and religious Subjects. F [...]y we may from the causelesse wrath of the King, but resist and take up a [...]mes against Him▪ we may not, David shews us no such example. And it is also observable▪ that though Saul ma­liciously and unjustly pursued David, yet David continued in his duty to­wards Saul; alwaies speaking most honourably of him. And in testimony of his loyalty, when Saul did but look [...] behind him, David stooped with his face to the Earth, and bowed himselfe; and presently after protesteth that he never sinned against him, 1 Sam. 24. 8, 11. whose loyalty unto Saul is further clea­red, 2 Sam. 1. For when the Amalekite brought him word that he had slain Saul, he tooke hold on his clothes and rent them, and mourned and wept, and fasted untill even, with bitter lamentation over Saul. And commanded the Amale­kite to be sl [...]in and said, How wast thou not afraid to stretch forth thy hands to destroy the Lords anointed. Wherefore David cannot be made a pattern for1 Sam. 16. 13. 16. disloyalty and rebellion: yet he was anointed King before Saul knew him.

The answer.

To answer this objection, it is necessary to observe the story as it is set [Page 8] down▪ 1 Sam. 14. Where Saul charged the people with an oath, saying, Cursed be the man that eateth any food untill evening. And what then followed? Cer­tainly an example of singular obedience in the people, for the Text saith, That though they were pressed with hunger, yet none of the people tasted any food; And further, When the people were c [...]me into the wood, behold, the hony dropped, but no man put his hand [...]o his mouth, for the people feared the oath; onely Jonathan unwittingly dipt the end of his r [...]d in an honey-comb, and put his hand to his mouth. Presently one of the people told Ionathan [...] his fa­thers charge, and in effect that he had broken it. And the Lord himselfe be­cause of this sinne refused to answer Saul when he drew neere to him for counsell, v. 36 37, 38. Then Saul called all the chief of the people together, to know by whom this sin was done; and the people, like obedient subjects sai [...] (as before in the 36 vers,) Doe what seemeth good unto thee. The lot then fell upon Ionathan, Io [...]athan confesseth, and in confessing excuseth his fault saying, I did but taste a little honey with the end of my rod, and loe, I must die. Saul answers, thou shalt sur [...]ly die, Ionathan. Then the people began to me­ditate, and said unto Saul, shal Jonathan dy? (As if they should say shall thy son die? thy son Ionathan whom thou lovest [...]o dearely? v 39. shall he die? he, who heard not when thou didst charge the p [...]ople with the oath? v. 27. he, who hath wrought this day great salvation in Israel? God forbid. (Let God hinder thee from [...]his deed; God in whose power onely it is, let him forbid thee) as the Lord liveth (that is most certainly, most assuredly, God shall so turnLiberav [...] ­runt, Hieron. redemerunt. Jun. & Trem. vide Greg. [...] ag. in Reg. cap. 14. thy heart that) there shall not one haire of his head fall to the ground: for he hath wrought with God this day. So the people (by their mediation and intreaty) rescued, or freed, or redeemed, or delivered Ionathan, that he died not.

Here is nothing but obedience to Sauls commands, nothing but loyal­ty. And therefore thou abusest the Scriptures to alleadge this place for re­bellion and taking up Armes against thy Soveraigne.

The Answer.

It is true the ten Tribes of Israel rebelled and made Ieroboam their King, and tis true the Lord forbad Rehoboam to fight against them, saying, Ye shal not fight against your brethren, for this thing is from me. But in what sence?

Thou must consider herein two things; First, the Action: Secondly, the evill in that action. The Action was the making of Ieroboam King▪ and this action was good, and was from the Lord, 1 K. 11. 31. And in respect of this, Ieroboam was their lawfull King. But the evill in that action which was their falling off, and withdrawing their obedience from Rehoboam, and rebellion, was from themselves, their proud and corrupt natures; And i [...] respect of this, Ieroboam was an usurper; as he confesseth himselfe, 1 K. 12. 27. If this people go up to do sacrifice in the house of the Lord at J [...]u­salem, then shal the heart of this people return again unto their Lord, even to Rehoboam.

But you will reply, the Scriptures say not that this action onely of ma­kingA doubt. the King was from the Lord, but this thing, that is▪ the whole businesse was from the Lord. And therefore the withdrawing of their obedience and rebellion was also from the Lord.

I answer, 'tis true, their rebellion may also be said to be from the Lord;Resolved. but how? Non voluntate Deiefficiente, sed permittente; not that this was wrought or approved by the Lord, but because this as all other sins are, was permitted and suffered by the Lord, who gave them up to uncleannesse through the lusts of their own flesh, Rom. 1. 24. And marke what followed, They left all the Commandements of the Lord their God, and made them molten images, even two Calves, and made a grove, and worshipped all the host of Heaven, and served Baal. And they caused their sons and their daughters to passe through the fire, and used divination and inchantments, and sold themselves to do evill in the sight of the Lord, to provoke him to anger. Therefore the Lord was very angry with Israel, and removed them out of his sight; there was none left but the T [...]ibe of Judah onely. And the Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hands of spoilers, untill he had cast them out of his sight. The prime cause and reason of all which, is here given, For He re [...]t Israel from the house of David, and they made J [...]roboam the son of Nebat King, and Jeroboam drave Israel from following the Lord, and made them sin a great sin. For the children of Israel walked in all the sins of Jeroboam which he did, they departed not from them, untill the Lord removed Israel out of his sight. So was Israel carried away out of their own Land to Assyria unto this day, 2 K. 17.

See here an example of rebellion, and what a dreadfull and unparaleld judgement followed. They were rent from the people of God, given up to their own corruptions▪ cast out of Gods sight, delivered into the hands of spoilers; and at length carried into p [...]rpetuall captivity. Grant, O Lord, th [...] by thy judgments the inhabitants of the world may learn righteousnesse▪ I [...]a. 26. 9.

The Answer.

This conclusion is not rightly inferred. For it is one thing to hold a messenger fast; and another thing to resist, strike, or slay him. The former does delay the execution o [...] the Kings command; the latter is a high con­tempt of his power. But if we observe the text, Elisha had just cause to com­mand what he did; not so much to preserve his own life, as to perform the will of the King. For as God had revealed unto him the comming of the messenger, and his message: So he likewise revealed unto him, that Joram was sorry for sending the messenger, and that he himselfe was com­ming after with all speed to recall his command. This is implied in the reason which he gives, why they should shut the doore and hold him fast at the doore▪ to wit, is not the sound of his masters feet behind him? As if he should say, hold the messenger a while, Mox enim Rex ipse aderit, mandati jam paenitens, For by and by the King himselfe will be here, who at this very time repents him of his message.

Joseph. Antiqu. Jud. l. 9. c. 2. Theodoret, in 4. Reg. Interrogat. 22 Lyra, to whom (if need were) I could adde many moderne interpreters, who all agree in this Exposition.

Wherefore this endeavour of Elisha to hinder the execution of that command, whereof he knew the King repented, and which the king in person did haste to prevent, was no resisting nor disobedience, but his duty and the ready means to effect the will and desire of his Soveraigne.

The Answer.

This act of Jehu was extraordinary, and by the particular command of God, as appeareth by the words of the young Prophet, when he powred the Oyle on his head, 2 K. 9. 6, 7. Thus saith the Lord God of Israel, I have anointed thee King over the people of the Lord, even over Israel. And thou shalt smite the house of Ahab thy master. Therefore what Jehu did in obedi­ence unto the speciall revealed will of God, cannot be a patterne for us.

So Peter Martyr, loc. com. [...]lass. 4. c. 20. Ʋnum tantùm Jehu contra Do­minum [Page 11] suum armavit Deus: quod ut peculiare fuit, ita non est in exemplum trahendum: God armed one only Iehu against his Lord and master: which because it was peculiar and extraordinary, is not to be drawn into example. And a little after hee hath this observation, Certè si populo sit fas Regno deijcere injustè imperantes, nulli Principes, aut Reges usquam tuti erunt; quamvis enim probè ac sanctè regant, non tamen populo satisfa­ciunt: If it bee lawfull for the people to depose those who governe unjustly, then verily no Princes or Kings shall ever be safe; for though they may rule well and uprightly, yet perhaps they doe not satisfie the people.

The Answer.

To which I answer, That in strict and true understanding, the people do not make the King, but God properly and absolutely makes the King. He is declared by the people, but he is appointed by God. Outward Solemni­zation or Coronation he hath from the people, but his Power, Right, and Authority he hath from God. And more particularly (as the Scrip­tures deliver) from the second person in the most sacred Trinity. Isa. 9. 6. Prov. 8. 15. Coloss. 1. 16. 1 Tim. 6. 15. Revel. 17. 14. Who is God over all blessed for ever, Rom. 9. 5.

This is evidently set forth in Holy writ, for God sent Moses to be a ruler. Acts. 7. 35. And God appointed Ioshua over the congregation of Israel. Numb. 27. 16. 18. The Lord raised up the Iudges. Judg. 2. 16. The Lord annointed Saul to be Captain over his inheritance. 1 Sam. 10. 1. And though Saul was afterward chosen by the casting of the lot, yet The whole disposing thereof was of the Lord, Prov. 16. 33. 1 Sam. 10. 24. and 14. 41. Afterwards the Lord saith, I have rejected Saul from reigning over Israel: For I have provi­ded me a King among the sons of Iesse, 1 Sam. 16. 1. I gave thee, O Israel, a King in mine anger, and I tooke him away in my wrath, Hosh. 13. 11. And 1 King. 13. 2. a Prophet told Jeroboam of Iosiah King of Iudah, three hun­dred and twenty yeers before his reigne. Neither was Gods power of dis­posing Kingdoms limited only unto Judah and Israel, but it was, is, and ever shall be, extended over the whole world. He is King of Kings, and Lord of Lords: by him Kings reigne, Prov. 8. 15. Not this King only, or that King, but Kings, all Kings whatsoever. Moa [...], saith God, is my wash-pot, over Edom will I cast my shoe: over Philistia will I triumph, Psal. 108. 9. I have made the earth by my great power, and have given it unto whom it pleased me, [Page 12] and now I have given all those lands into the hand of Nebuchadnezzar my ser­vant▪ and all nations shall serve him, and his son, and his sons son, untill the very tim of his land com [...]: and then many Nations and great Kings shall serve them­s [...]lves of [...]m▪ Jer. 27 5 6, 7. Thus saith the Lord to his anointed, to Cyrus, whose righ hand I have holden to subdue Nations before him, I will goe before thee, I will breake in pieces the gates of brasse and I will give thee the hidden r [...]ches of secret places, that thou maist know that I the Lord, which call thee by thy name am the God of Israel, Isa. 45. Where God shews, that all Kings are by his particular appointment, in that he called Cyrus by his name above 180. yeers before his reigne.

And Daniel▪ Chap. 2. 21. God changeth the times and the seasons: he remo­veth kings and setteth up kings. And Chap. 4. 17. The most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the bas [...]st of men: which is confirmed in the same Chap. vers. 31. by a voyce from Heave [...]. Daniel told Belshazzar in the very height of his glory, that God h [...]d finished his kingdom, and given it to the Medes and Persians, Chap. [...]. 26, 28. And his Prophecie from the seventh Chap. to the end of his book, is a [...]elation how God would govern the world, what Empires there should be, what King and Kingdoms even in particular.

Whence It is abundantly proved, that God is the sole disposer and maker of Kings and Kingdoms, and that he gives them according to his good plea­sure and will. And therefore the Scriptures call the King The Lords Anoint­ed. Gods Vic [...]gerent, 2 Chr. 9. 8. The Minister of God, because he is ordained of God, Rom. 13. 4. But he is never called the peoples Anointed, or the Mini­ster of the people. But though God be Almighty, Gen. 17. 1. and can doe whatsoever he pleaseth without means, and therefore can immediately by himselfe call whomsoever unto the Soveraignty, as he did Moses, Ex 3. 10. and Gid [...]on, Jud. 6. 14. yet it hath pleased him for the most part to make use of second and outward means, whereby he hath given the Soveraignty unto whom he hath ordained it. And those means or wayes as the Scrip­tures have revealed unto us were eitheir Extraordinary or Ordinary.

The extraordinary means or wayes were three: First, by speciall Mes­sengers from God himselfe; And so God gave the Soveraignty to Joshua by [...]s [...]s N [...]m 27. 22, 23. And unto Saul, David, and Jehu, by his Prophets.

[...]na [...] by lot. And so the Lord chose Saul out of all the Tribes of [...]d that after he was a [...]ointed, 1 Sam. 10. 1, 20, 24.

[...] the Kings last Will and Testament, though he had a Son and [...] And thus David by revelation from God appointed Solo­ [...], though Adonijah was the lawfull Heir unto the [...] 1. 15. 1 Ch [...]. 29. 1.

The ordinary (and still continued) wayes or meanes were two: First, by the Sword or Conquest. Thus Abimelech, by the help of the Scheche­mites, his mothers kindred, obtained the S [...]veraignty over Israel, Jud. 9. 1, 6. Thus Nebuchadnezzar King of Babylon obtained the Kingdome of Judah, 2 King. 24. 1. Thus Cyrus obtained many Nations, Isa. 45. 1.

Secondly, by birth right or hereditary succession. Thus Rehoboam suc­ceeded Solomon, Abijah Rehoboam, Asa Abijah, Iehoshaphat Asa. And it is plain that Birth-right was a ve [...]y great priviledge, as you may see, Gen. 4. 7. and 25 5. Exod. 13. 1. and 22▪ 29.

As touching those extraordinary means, they belong not unto us, unlesse to remember the Lord in all his wayes, Isa 64. 5, and to say with David Lord, how manifold are thy works? in wisdom hast thou made them all, Psal. 104. 24.

The ordinary means are those which we are to look after. And without doubt, Birth-right is to be preser'd before Conquest. For the sword is a terrible plague, never laid upon a land but for the sins thereof. Levit. 26. 33. J [...]. 24. 9, 10. & 25. 16, 29. And the Conquerour is the rod of Gods wrath, Isa. 10. 5. Lam. 3. 1. A hammer, Jer. 50. 23. The Lords Battel-ax, Chap. 51. 20. But succ [...]ssion is a blessing both to Prince and people, 2 Sam. 7. 12. 13. 16. 2 King. 10. 30. Psal. 128. 6.

Observable it is, That thorowout the whole Scriptures we read not of any King that was chosen by the voice of the people: Nor of an Aristocracy, which is, where the Nobles govern: Nor of a Democracy, which is, where the people govern: And therefore let them consider how they can answer it at the last day, who shall endeavour to change an hereditary Kingdome into an elective, or any other government whatsoever.

Now to apply what hath been said unto the objection. I answer, That that power which makes the King, may undoubtedly depose the King, which power is God. As to the Minor, if you affi [...]m that the people doe properly and absolutely make the King, it is then false. Neither do the pla­ces alleaged prove it. For in the 1 Sam. 11. 15. the peoples making of Saul King in Gilgal, was nothing else but the peoples further and mo [...]e gene­rall acknowledgement (then they had formerly made at Mizpeh) that Saul was their lawfull King. And in the verse going before, it is called, The renewing of the Kingdom.

To the second proof out of the 2 King. 14. 21. that the people made Aza­riah king. I answer, That the Scriptures intend no more in that place, but that the people Crowned, declared, and received Azariah for their lawfull King, which according to the apprehension of common people may be said a making of the King: But if we speak strictly and properly, God made Azariah King. He called him, and he onely gave unto him his [Page 14] power, right and authority by hereditary succession, as being Son and Heir apparent unto his Father Amaziah, though the declaration and outward celebration thereof was from the people.

The Answer.

This Objection is raised from a false ground. For the King hath not do­minion and power from his Subjects by way of trust, but from God, whose Steward he is, and from whom he hath both his kingdom & power. So that by Idolatry and Oppression the King breaks not the trust reposed in him by God, and of which one day he shall give an account unto God, Rom. 14. 12. Indeed Subjects may expect from the King performance of his duty in the well-governing of his Kingdom according to the Lawes of God, and the particular Laws of the Country, so far forth as they are not contrary to the Laws of God; and they, who are in fit place may exhort him thereunto: But this expectation of the Subjects is no trust, nor if the King faile their expectation, does he break their trust reposed in Him, because the people have committed nothing to his charge. For as he hath his kingdom from God, so also from God he hath all power requisite to so high a calling, whereby he obtaineth from his people both fear and love; and without which, he were rather the picture and image of a king, then a king.

And that we might not plead ignorance, the Scriptures have clearly set forth unto us some particulars, wherein his royall power doth consist: as,

By him War is proclaimed, 2 Chr. 13. 4. By him a Peace is concluded, 1 King. 15. 19. by him the people are assembled: By him the people are dismissed, Josh. 24. 1, 28. 1 King. 8. 1. 66. By him a Law is made: By him a Law is repealed, 1 Sam. 14. 24, 34. Ezra 1. 1. and Chap. 4. 21. By him Offenders are pardoned, 2 Sam. 14. 21. By him all Officers are chosen and established, as well Ecclesiasticall as Civill, That is, whe­ther they belong to Church or State: Or (to use the phrase of holy Writ) for every matter pertaining to God and affairs of the King, 1. Chro. 26. 32. See Chapters 23. 24, 25. 27. Gen. 41. 33, 34 41. Exod. 18. 25, 26. 2 [...]am. 23. 23. 1 King. 4 3. unto vers. 20. 2 Chr. 17. 7, 8. and Chap. 19. 5 8. and Chap. 25. 5. and Chap. 29. 21, 25, 27, 30. and Chap. 31. 2. 5. 9. 11, Nehem. 5. 14, 15. Hest. 3. 1. and Chap. 6. 11. Dan. 2. 48, 49. and Chap. 6. 1, 2.

By him all Armes and Fortifications are disposed and ordered, 2 Sam. 8. 14. 1 K. 9. 15, 17, 18, 19. 2 Chr. 8. 2. 3 4, 5, 6. & chap. 14. 6 7. & ch. 17. 12, 13, 19. & ch. 26. 9. unto vers. 16. & ch. 27. 3, 4. & ch. 32 5 6, 29. Neh. 7. 1 2, 3.

In a word, all honour, power, and justice, are in him, and from him. Whence it is manifest, the King hath not his Realme nor Power by way of trust from his Subjects; and therefore the Argument is drawne from a false Principle.

The Answer.

To answer this Objection, we must remember that there is a twofold obedience, Active and Passive.

The Active obedience is to do what we are required: which obedience we ought to yeeld to our Soveraigne when he commands that which is lawfull.

The Passive obedience, is with meeknesse and constancy to beare the afflictions whereunto God hath appointed us, 1 Thes. 3. 3. Which obe­dience we ought to yeeld unto our Soveraigne when he commands that which is unlawfull. Thus Shadrach, Meshach, and Abednego willingly sub­mitted themselves unto Nebuchadnezzer, to be cast into the fiery Fur­nace, rather then to worship the golden Image, Dan. 3. 17, 18. And Daniel willingly submitted himselfe unto Darius, to be cast into the Den of Ly­ous, rather then to observe his idolatrous decree, Dan. 6. 7, 10.

Of this obedience is that which our Saviour preached unto his Disci­ples in the Mount, Matth. 5. 10, 11, 12. Blessed are they which are persecut [...]d for righteousnesse sake; for theirs is the Kingdome of Heaven. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evill against you falsly for my sake. Rejoyce and be exceeding glad; for great is your r [...]ward in Heaven: for so persecuted they the Prophets which were be­fore you.

And Saint Peter exhorteth us unto the same, 1 Pet. 4. 12, 13, 14, 15, 16. Beloved, thinke it not strange concerning the fiery triall, which is to try you, as though some strange thing happened unto you, but rejoyce in as much as ye are partakers of Christs sufferings. If ye be reproached for the Name of Christ happy are ye. But let none of you suffer as a murderer, or as a thiefe, or as [Page 16] an evill doer, or as a busie body in other mens matters. Yet if any man suffer as a Christian, let him not be ashamed.

God therefore doth alwaies require thy obedience unto thy Prince: If his commands be lawfull, then thou must obey him actively, by execu­ting his will; if unlawfull, then thon must obey him passively, by sub­mitting thy selfe unto his punishment. So that there can be no cause or colour for thy disobedience, no ground for thy resistance, unlesse thou wilt obey neither God nor man.

The O [...]jections being fully answered, this truth delivered in Gods Word remaines firme and unshaken, That Subjects may not take up Armes against their lawfull Soveraigne, because he is wicked and unjust; no, though he be an Idolater and Oppressour.

But tell me, Reader, if thou canst, where the Scriptures allow thee to take up Armes against thy lawfull Soveraigne, who is a meeke and pa­tientSee His Maj [...] answer to the 19. Propositi­ons. Moses, a tender hearted David; no Idolater, but a strict and care­full maintainer of Gods true Religion, and such a one, whom his very adversaries acknowledge to be, The Defender of the true, ancient, Catho­like and Apostolicall faith. In whom Gods graces are so eminent, that though hellish spirits have and doe daily foame out their malice against him, yet there is not one who hath or can taxe him with unchastity, malice, pride, cruelty, prophanenesse, negligence of Gods service, or any other notorious vice; except his deniall of giving away his birth­right be a breach of his Royall duty, as the auhour of the Soveraigne Antidote would faine perswade us to believe, without proofe.p. 9.

Nor canst thou justly say, he is an Oppressour, for he hath not onely taken away all Monopolies, Shipmoney, and all other grievances from the people, but he hath by publique Act damned them for ever. And further to shew his justice and Princely clemency, he hath in this Parlia­ment passed many excellent and profitable Acts unto his people; which, if we knew when to be satisfied, would yeeld in few yeeres more then an hundred sold recompence for all our damages.

But what Religion art thou of, who carriest the Kings faults so long in thy mind, with a desire of revenge? Doest thou say in the Lords Prayer, Forgive us our trespasses, as we forgive them that trespasse against us? and yet bearest thou a grudge towards thy Prince? Christ our Saviour tells us, Matth. 6. 15. If ye forgive not men their trespasses, neither will your hea­venly Father forgive your trespasses. And Saint Paul commands, Let all bitternesse, and wrath, and anger and clamour, and evill speaking, be put away from you, with all malice. And be ye kind one to another, tender-hear­ted, [Page 17] forgiving one another, even as God for Christs sake hath forgiven you, Ephes. 4. 31 32. and yet wilt thou never cease thy wrath and evill spea­king against thy King? wilt thou never forgive him? Thou owest unto God more then ten thousand Talents, Matth. 18. 24. And be assu­red, (for Christ has said it) God will not forgive thee that great sum, if thou doest not from thy heart forgive thy brother, especially thy King, that petty debt which he oweth, and those small trespasses which he hath done unto thee.

Oh consider! weigh the cause seriously, enter into thine owne heart. Against whom dost thou rise up? Whom dost thou oppose? Is it not the Lords Anointed? is he not thy Father, thy Master, thy Head, thy Lord, and Soveraigne? Hast thou forgotten how for rebellion Korah and his company, and all that appertained to them went down alive into the pit, and the Earth closed upon them? Numb. 16. 32, 33. Was not trai­terous Absolon hanged in an Oake, thrust thorough the heart with three Darts, while he was yet alive, and afterwards cast into a pit? 2 Sam. 18. 9, 14, 17. And shalt thou glory in thy rebellion against thy lawfull, thy peaceable, thy religious Prince, and yet thinke to escape the judgements of God?

The Scriptures goe yet higher, and tell thee, that to oppose thy Sove­raigne, is to oppose the Lord himselfe. Korah rebelling against Moses, is said to rebell against the Lord, Numb. 27. 3. And the people in rejecting Samuel, rejected the Lord that He should not reign over them▪ 1 Sam. 8. 7.

And not only opposing or resisting is against the Lord; but also not to help thy Soveraigne, is not to help the Lord. The inhabitants of Meros in not helping Deborah their Soveraigne, Iudg. 4. 4. against Iabin King of Canaan, are said not to help the Lord, and are therefore by the Lord accursed, ch. 5. 23. Curse ye Meros, (said the Angel of the Lord) Curse ye bitterly the Inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty. If God hath said such a heavy, such a fearefull curse on those who doe not assist their Soveraigne; Oh! what a hideous and dreadfull vengeance does attend them who oppose and take up Armes against their Soveraigne? Consider this ye that forget God, l [...]st he tearo you in piece and there be none to deliver you, Psa. 50. 22.

The Reply.

To which I reply, That this distinction of taking up Armes against [Page 18] evill Counsellours and not against the King, is not to be admitted.

First, because it is a late new invented distinction, coyned on purpose to shadow over the ugly face of rebellion; having no colour or ground either in the Scriptures or Fathers. Whereas truth is ancient, and the lip of truth shall be established for ever, Prov. 12. 19.

Secondly, because it is a vaine distinction. For to oppose and resist the Kings officers, especially his Counsellors, who are his chiefest and highest Officers, is to oppose and resist the King himselfe, because the power which they have is not from themselves but from the King, who imparts it unto them. And therefore David esteemed Nabals churlish­nesse unto his servants and messengers as done unto himselfe, and had destroyed Nabal and his family, had not Abigail, Nabals wife, pacified him, 1 Sam. 25. 10, 14, 22, 23. So David accounted that which Joab did unto Abner and Amasa, whom he slew, as done unto him: and com­manded Salomon to slay Joab, 1 Kin. 2. 5 6, 31. So Vasthi refusing to come by the Chamberlaines, who were by King Ahasuerus commanded to bring her, is said, not to have performed the Commandement of the King, and to have done wrong unto the King: for which offence she was put a­way, Esther 1. 11, 15, 16, 19. Hence it is that our Saviour saith unto his Disciples, He that despiseth you, despiseth me: and he that despiseth me, de­spiseth him that sent me, Luke 10. 16.

Thirdly, because it is contrary to Gods Word, 1 Pet. 13. 14, 15. Submit your selves unto every Ordinance of man, for the Lords sake, whe­ther it be to the King as supreame, or unto Governours, as unto th [...]m that are sent by him. For so is the Will of God that with wel-doing you may put to silence the ignorance of foolish men. Now who are neerer the King then his Councellors? and who can more properly be called Governors then then they, who sit at the sterne, guiding the Commonwealth?

But le [...]t thou shouldst thinke that S. Peter enjoyneth thy obedience onely unto good Governors, such as doe right, and execute justice, he setteth down in the 19, 20, 21, verses, This is thank worthy if a man for conscience toward God endure griefe, suffering wrong fully. For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye doe well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called; because Christ also suffered for us, leaving us an example that ye should follow his steps. Whereby it is plaine that S. Peter intended ou [...] submission even unto evill Magistrates, evill Governours, and consequently to evill Councellors.

And it is observable, that S. Paul, Rom. 13. 1. commandeth, every soule [Page 19] to be [...] subject to the higher powers, in the plurall number; to teach us, that we must be obedient, not only to the highest powers, to all powers which are above us. But when he speakes of resisting, he speakes in the singu­lar number, Whosoever resisteth the power, to teach us, that we may not resist any one power, though it be in a member or inferiour Magistrate, because it is derived from the King, who is the head of all power, and is ordained of God; and therefore he that resisteth the power (though it be subordinate) resisteth the Ordinance of God.

Here you will say, that what S. Paul calleth the Ordinance of God, S. Pe­ter A doubt. in the place afore cited calleth the Ordinance of man, therefore the A­postles seem not to agree.

This is easily resolved; For S. Paul speaketh of the efficient cause, andResolved. that is God, who onely maketh the King, and ordaineth all powers, and so every power is the Ordinance of God. But S. Peter speaketh of the finall cause, and that is man, for whose good, peace, and welfare, all power is ordained, and so every power is the Ordinance of man, because it is by God vouchsafed for the profit of man, Bucan. Loc. com. 49. § 16.

And since there is no cause so bad but something is or may be said in excuse thereof, I shall therefore Reader, for the satisfaction of thy con­science (being desirous to remove the least scruple) set down by way of objection those two places of the Scriptures, which are alleadged for the taking up of Armes against evill Counsellors, and render unto each a respective answer, though in truth the premisses and conclusion be at defiance.

The Answer.

To which I answer, That the command there given is not to the peo­ple, nor to the Elders, nor to any Councell or assembly, but to the King himselfe, whose duty it is to take away the wicked from before him. And this is cleared:

First, by comparing this place (as Iunius and Tremellius doe) with Prov. 20. 8. where it is plainly said, A King that sitteth in the Throne of judgement, scattereth away all evil with his eyes.

Secondly, by Davids profession and practice, Psal. 101. 3, 6, 8. I wil set no wick [...]d thing before mine eyes. Mine eyes sh [...]ll be upon the faithfull of the Land, that they may dwel with me. I will early destroy all the wicked of the land.

Thirdly, by the joynt consent of all Translators of the Bible, who give this exposition of the words, that it is not enough that the King be pure himself, but that he put away others that be corrupted. Therefore the person to whom S [...]lomon speakes in the text alleadged, is the King.

The Answer.

Here is a conclusion drawn from premisses which are nothing at all pertinent thereunto. For Zimri and Cozbi were no Counsellers unto Moses, who was then Soveraigne; Zimri being the son of Sal [...], a Prince among the Simeonites, and Cozbi the daughter of Zur, of a chiefe house in Midian, Num. 24. [...]4▪ 15. Neither can this act of Phinehas be made a pat­tern to all posterity. For then it would follow, that a Priest or Minister of Gods word finding a man and woman, yea a Prince and Princesse, in the act▪ of whoredome▪ may lawfully kill them. But this is most repug­nant to the Scriptures, because no Divine may execute the materiall sword. Wherefore this act of Phinehas was by the speciall instigation of Gods Spirit, and not for our imitation.

Thus, Reader, thou seest the weaknesse of the objections, and therefore canst not but conclude that this distinction of taking up Armes against evill Counsellours, and not against the King▪ is a new, frivolous▪ groundlesse distinction, contrary to the Scriptures, and a meere Cloake to hide the horrid and hatefull sin of [...]ebellion from the eyes of the weaker Christi­ans. Take heed then l [...]st thou be hardned through the decei [...]fulnesse of sin. Heb. 3▪ 13. Looke to thy end, and remember that in the place where the tree falleth, there shall it be, Eccles. 11. 3. Die for the Lord when God cal­leth thee unto it for his glory; but be assured thou diest neither for, nor in the Lord (without Gods extraordinary mercy) if thou cast away thy life in a cause which Gods word will not warrant.

By me (saith Christ the power and wisedome of God, 1 Cor. 1. 24.) Prin­ces rule, and Nobles, even all the Iudges of the earth, Prov. 8. 16. If all No­bles and Judges, then certainly all Counsellours, though some may be evil. And therefore to use the words of Gamaliel, Acts 5. 38. 39. Refrain from these men and let them alone, for if their counsell or their worke be of men it will come to nought: but if it be of God, ye cannot overthrow it, l [...]st happily ye be found even to fight against God.

The Answer.

'Tis true thy obedience to publique authority is lawful and necessary; for God doth require it, Tit. 3. 1. yet before thou yeeld thy active obedi­ence thereunto, be sure that [...]oth the command and authority to which thou yeeldest, and also the thing commanded & authorized, be agreeable to the Lawes of God, and warrantable by the Lawes of the Land▪ where­in thou livest. For if the publique command be unlawfull, then is thy o­bedience thereunto also unlawfull; as, the obedience of the men of Israel in going to their tents, and forsaking of David their King at the com­mand of traiterous Sheba, was plaine rebellion, 2 Sam. 20. 1, 2. Or, if the thing commanded be unlawfull, then is thy obedience also unlawfull; as, those men sinned in casting the three Children into the fiery furnace, at the commandement of Nebuchada [...]zzar, and for their wickednesse were slaine by the flame of the fire, Dan. 3. 20, 22.

And indeed, when the act is unlawfull, the publique command and authority is so far from diminishing or lessening the offence, that it doth exceedingly aggravate and increase it. Ephra [...]m is oppressed (saith Hosea 5. 11.) and brok [...]n in judgement; because he willingly walked after the Comman­dement; to wit, of Jeroboam. Micah speaketh of S [...]atutes of Omri, cap. 6. 16. take heed how thou▪ keepest them. And there is a throne of iniquity, which frameth mischief by a Law, Psal. 94▪ 20.

Wherefore adventure not thy talent, thy life, and therewithall thy sal­vation upon any authority or Ordinance of man, without a due and full examination thereof between God and thy conscience, applying all to the onely sure rule and touchstone of truth, The Word of God. Not ought­est thou to feare the danger of bringing the authority or commands of men unto this triall, for thou hast a warrant from S. Paul so to do, 1 Thes. 5. 21. Prove all things, hold fast that which is good. And 1 Cor. 10. 15. he re­ferreth himself to the Corinthians, Iudge ye what I say. And Act. 17. 10, 11. The Bereans are accounted more Noble then those in Thessaloni [...]a, in that they received the Word with all readinesse of mind, and searched the Scriptures daily whether those things were so; as Paul preached.

If then the doctrine and commands of the Apostles, (who were filled with the Holy Ghost, Act. 2. 4.) were subject unto this examination, how can the Lawes and commands of men now adaies be above it, or in any [Page 22] wise freed from it? So long as men are capable of errour, so long are they subject unto examination. And what man what Councell may not erre? That Royall Statute and firm Decree, though consulted of, and presented to Darius by all the Presidents of the Kingdom, the Governours, and the Princes, the Counsellors and the Captains, was but a faction and conspiracy to take away the life of Daniel. D [...]n 6. 4 5 6, 7.

Did not the Apostles erre for a while in not beleeving the resurrection of Christ? Luke 24 11. Did not Peter erre in withdrawing himself from the Gentiles through feare, and joyning with the Jewes? Galat. 2. 11, 12. whole councels, as well gen [...]rall, as Provinciall, though consisting of none but learned Divines, have been carried by a faction and erred in the very fundamentals of Divinity. And why may not a Synod in these daies, whereof some onely are pious, learned, and Orthodox, erre in like man­ner? Or an Assembly spr [...]nkled with Lawyers, erre in a point of Law?

Here Tertullian, Apologet. adversus Gentes. c. 4. Si Lex rua erravit, puto ab homine concepta [...]st neque enim de caelo ruit. Miramini hominem aut errare potuisse in lege condendâ, aut resipuiss [...] in reprobandá? Nonne & ip­sius Lycurgi leges a Lacedemoniis emendatae? If thy Law hath erred, I suppose it was framed by man: for it did not come down from Heaven. Do you wonder that man could erre in making a Law, or repent for rejecting a Law? Were not the laws of Lycurgus himself corrected by the Lacedemonians?

Let us therefore search and try our waies, Lam. 3. 40. Let us not pin our faith, our life, and salvation unto another mans elbow. Gods word de­clares unto us manifestly, that it is not lawfull for us to take up Armes a­gainst our Soveraigne, and it will not availe us at the last day to say, We did it by authority of man. Every one shall beare his own burthen: the Seducer shall not excuse him who is seduced. If the blind lead the blind, both shall fall into the pit, Matth. 15. 14. The soule that sinneth, it shall die, Ezek: 18. 4. And remember S. Pauls curse, Gal. 1. 8. Though we (saith he) or an Angel from Heaven, preach any other Gospel unto you then that which we have preached unto you, let him be accursed.

The Answer.

If we may deny or reject a truth delivered in Gods Word, because of evils and inconveniences which might hereby happen unto us, then the [Page 23] whole frame of Divinity will be soon overturned. We know, That the doctrine of God▪ eternall, free, and unchangeable decree of reproba­tion, has brought many into the sin of despaire: The doctrine that true repentance is never too late, has led many into the sin of presumption: The doctrine of assurance of salvation, has bred in some a p [...]oud self­conceitednesse and contempt of their brethren. The doctrine of justi­fication by faith onely, and not by workes, has drawne many into a neg­lect of Almes-giving. And what hath been, may be, yet we neither doe nor must reject the foresaid doctrines; though indeed if we respect the evils and inconveniences, they ought so much the rather to be rejected, by how much the greater and more dangerous are the evils; for these evils are spirituall, and tend to the destruction both of soule and body for ever; whereas the doctrine of not resisting the King can onely expose us (if we offend God) to evils temporall and momentany.

But O man, who art thou that repliest against God? shall the thing formed say to him that formed it, why hast thou made me thus? Rom. 9. 20. Has not God power over thine eternall estate to dispose thereof according to his will, and dost thou g [...]udge him to dispose of thy temporall estate, thy goods, thy Lands thy life, or what is most deare? Wilt thou reject the Word of God because it seemes inconvenient to thee? darest thou say, the way of the Lord is not equall? Ezek. 18. 25. God commands thy obedi­ence unto thy Soveraigne, though he be wicked and unjust, and wil [...] thou plead dangers, evils, and inconveniences against Gods command? Ohllet not arrogancy come out of thy mouth, for the Lord is a God of know­ledge, and by Him actions are weighed, 1 Sam. 2. 3.

Cease from thine own wisdome, Prov. 23. 4. Advise not with nature. For the naturall man receiveth not the things of the Spirit of GOD, for they are foolishnesse unto him; neither can he know them, because they are spiritually discerned, 1 Cor. 2. 14. Thou must deny thy selfe, and take up thy crosse, if thou wilt follow Christ, Matth. 16. 24. And if thy reason cannot perswade thee, yet let the reward invite thee, For every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or Lands, for my Names sake (saith our Saviour) shall receive an hundred fold, and shall inherit everlasting life, Mat. 19. 29.

Neverthelesse the King is not left at liberty to do what he pleaseth, & to make his will the rule of his actions. No, he is the Lords Shepheard, andIsa. 44. 28. the Lord hath appointed unto him his charge and duty. When God set Ioshua over the Congregation, Moses gave him a charge in their fight, Num 27. 16, 19. And of David it is said, Psal. 78. 70, 71, 72. He chose Davia his [Page 24] servant, and tooke him from the sheepfolds, from following the Ewes great with young. He brought him to feed Jacob his people, and Israel his inheritance. So he fed them (therefore the King ought to provide for, and cherish his people) acording to the integrity of his heart, (therefore the King ought to be faithfull to his people) and guided them (therefore the King ought to be carefull and vigilant over his people) by the skilfulnesse (therefore the King ought to counsell his people) of his hand, therefore the King ought to defend his people.) And when the Prophet Ahijah told Ieroboam that God would give ten Tribes of Israel unto him, he withall tels him his duty and the conditions upon which God gave them; If thou wilt hear­ken unto all that I the Lord command thee, and wilt walk [...] in my waies, and doe that is right in my sight, to keep my Statutes and my Commandements, as David my servant did, then will I be with thee and build thee a sure house, 1 Kings 11. 30, 31, 38. And at that time when the Lord chose Saul to be King, Samuel told the people the manner of the Kingdom, and wrote it in a booke, 1 Sam. 10. 25. whereby it is evident that Saul might not rule as he listed, for that God had prescribed the form or manner of the government or Kingdome. And what that was you may read in Deut. 17. It shall be when he sitteth upon the throne of his Kingdom, that he shall write him a copy of this Law, (that is, the Deuteronomy) in a book, out of that which is before the Priests and Levites. And it shall be with him, and he shall reade therein all the daies of his life, that he may learn to feare the Lord his God, to keep all the words of this Law, and these Statutes to do them. That his heart be not lifted up above his brethren (therefore the King ought not to insult and tyrannize over his people) and that he turn not aside from the Commande­ment, to the right hand or to the left: to the end that he may prolong his daies in his Kingdome he and his children in the midst of Israel.

If then the King shall desire the preservation of himselfe, and the con­tinuance of his Kingdome unto his posterity, he must carefully observe the Commandement of the Lord, and the execution of justice. He that ruleth over men must be just, ruling in the feare of God, 2 Sam. 23. 3. It is an abomination to Kings to commit wickednesse; for the Throne is established by righteousnesse, Prov. 16. 12. The King by judgement establisheth the Land, Prov. 22. 4.

'Tis true, the King is Gods vicegerent, and therefore accountable to God onely for his actions; Which David implied in confessing those his crying sins of murther and adultery to be only against God: Against thee, thee onely have I sinned, Psal. 51. 4. And even reason requireth that the members should not judge the head, because they are under the head: [Page 25] nor can they take away the head, because thereby they cease to be mem­bers: yet if Princes do seriously take it into consideration, they shall finde little encouragement from hence to give way to their own lusts: For besides the eternall vengeance of God, which, without repentance, they shall most certainly feel after this life, having by their wickednesse made themselves uncapable to inherit the kingdom of God, 1 Cor. 6. 9, 10. they do usually pluck down upon themselves or their posterity, or both, temporall judgements: yea, and those the more heavy and terrible, be­cause by the neglect of their charge and duty, they become more un­thankfull then others, and more injurious unto so free, so gracious, so bountifull a Lord and Master: For unto whomsoever much is given, of him much shall be required, Luk. 12 48.

Of Gods judgements upon wicked and unjust Kings, the Scriptures afford many examples. Oppressing Pharaoh, with all his mighty host, was drowned in the Red sea, Exod. 14. 17, 28. Cruell Adoni-bezek was caught, and had his thumbs and his great toes cut off, in like manner as he had done before unto threescore and ten Kings, Judges 1. 6 7. The fat Ty­rant Eglon had a dagger thrust into his belly, and the haft also went in after the blade, and the fat closed upon the blade, so that he could not draw the dag­ger out of his belly, and the dirt came out, Judg. 3. 21, 22. Did not a woman east a piece of a milstone upon bloody Abimelech from the wall, that he died in Thebez? Judg. 9. 53, 54 2 Sam. 11. 21. Did not Saul kill himselfe? 1 Sam. 31. 4. Did not GOD take ten tribes out of the hand of Rehob [...] ­am, for his father Solomons idolatry and oppression? 1 Kin. 11. 33, 35. and Ch. 12 4. 16. Did not dogs lick the blood of Ahab, in the place where Naboth was unjustly stoned? 1 King. 21. 19. and Chap. 22. 38. And was not the whole house of Ahab aft [...]rwards destroyed by Iehu? 2 King: 10, 11. Hoshea and all his Realme, for their wickednesse, were given into the hands of the King of Assyria, 2 King 17. 4, 6. Idolatrous Je­horam, his gots fell out, 2 Chron. 21. 19. Proud Vzziah was smitton with leprosie, Chap. 26. 20, 21. Wicked Manasseh was bound with fet­ters and carried to Babylon, Chap. 33. 11. Boasting Nebuchadnezzar was driven from men, and did eat grasse as oxen, and his body was wet with the dew of heaven, till his haires were growne like Eagles feathers, and his nailes like birds clawes, Dan. 4. 33. Persecuting Herod was eaten of worms, and gave up the ghost, Acts 12. 23. And indeed it is very hard to finde any one King despising his charge and duty by the breach of Gods Law and the oppression of his Subjects, upon whom God hath not laid some heavy temporall judgement. So that to be accountable unto God onely, and [Page 26] to have him onely to be judge, is not to be set at liberty, but the more carefull and diligent ought the King to be in his calling, knowing that it is a fearfull thing to fall into the hands of the living God, Heb. 10. 31.

Nor hath God left his people without remedy, in case a King should become so wicked as to abandon his duty and fear of God. For he hath in the Scriptures set forth severall means and remedies which the Subjects may and must use; and they are five.

The first means is, by exhorting the King unto his duty, and often putting him in minde thereof; this was frequently used by the Pro­phets, Psal. 82. 2, 3. 4. Isa. 1. 17. Jer. 22. 3. Ezek. 45. 9. And all the tribes of Israel told David of his duty when he was made King saying, The Lord said to thee, Thou shalt feed my people Israel, and thou shalt be a Captain over Israel.

The second is, by disswading the King from his evill course. Thus Ioab disswaded David from numbring the people, 2 Sam. 24. 3. Thus a man of God disswaded Amaziah from hiring men out of Israel, 2 Chr. 25. 6, 7.

The third is, by reproving. Thus Nathan reproved David for mur­der and adultery, 2 Sam. 12. 9. Elijah reproved Ahah, 1 King. 18. 18. Amos the Princes of Israel, Chap. 6. 1. And Iohn the Baptist reproved Herod the Tetrarch, Luke 3. 19.

Observe, that the remedies aforesaid do not belong to every subject: For every one who listeth may not exhort, disswade, or reprove the King, but the Scriptures expresse onely the Ministers of God, the Elders, Nobles, and such who are in eminent and fit place to have used these meanes, and that with all reverence and modesty, 1 Sam. 24. 9. Prov. 25. 15.

The fourth remedy is, by flying or concealing our selves from the King. Thus you shall finde David alwayes flying from Saul, 1 Sam. Eli­jah fled from Iezebel into the wildernesse, 1 King. 19. 3, 4. Baruch and Ieremiah hid themselves from Iehoiakim, Jerem. 36. 19. Ioseph took Jesus and his Mother, and by night fled into Egypt from Herod, Matth. 2. 14. And Saint Paul fled from the Jewish Rulers who would have stoned him, Acts 14. 6.

But neither this, nor any one of the other three Remedies before men­tioned, are fure and certain to attain the end aimed at: For Ieremiah may exhort, but Zedekiah will not regard, 2 Chr. 36. 12. Ioah may dis­swade, but Davids word shall prevail, 2 Sam. 34. 4. A Prophet may re­prove, but Ieroboam will not amend, 1 King. 13. 4, 33. Vrijah may flie [Page 27] into Egypt, but Iehoiakim will fetch him back again, Jer. 26. 21, 23.

The fifth and last remedy is, by flying unto God in prayer with a serious and unfained repentance for sin. This is the chief, the certain, and never failing remedy which Gods children have used at all times in their distresses. When the children of Israel sighed by reason of the Egypti­an bondage, and cryed unto God, then the Lord came downe and sent Moses to deliver them, Exod. 2. 23. and Chap. 3. 7 8. 10. In the time of the J [...]dges, when the Israelites repented of their wickednesse, and cried unto the Lord, the Lord alwayes raised them up deliverers, Judg. 3. 9 15. and Cha [...] 4. 3. 24. and Ch. 6. 6, 14. and Chap. 10. 15, 16. and Chap. 11. 29. After their return from Babylon, being in miserable slaverie under the Kings of Assyria, they assembling with fasting and with sack­clothes, and with earth upon them, repenting and acknowledging Gods goodnesse and their ingratitude, humbly craving his mercy. And then they made a sure covenant (not a Covenant of rebellion by force to re­sist their Soveraigne, and to free themselves from oppression, as some corrupters of the truth would now a dayes perswade ignorant people) but a covenant or oath to walk in Gods Law, which was given by Moses the servant of God, and to observe and doe all the commandements of the Lord their God, and his judgements and his Statutes, Nehem. 9. 1, 2, 38. [...]nd Chap. 10. 29. The Psalmes do plentifully shew Davids practice in this kinde, Psal. 108. 12. and 109. 26. and 1 12. 4, 7. and 142. 4. 5. The Prophet Micah having set forth the small number of the righteous, and the wickednesse of these times concludeth with this, as the onely sure remedy, Therefore will I looke unto the Lord: I will wait for the God of my salvation: my God will hear me. I will beare the indignation of the Lord, because I have sinned against him, untill he plead my cause and exe­cute judgement for me, Mic. 7. 7, 9. Whereby it is clear, that the surest meanes of release from slaverie, oppression, or any other misery what­soever▪ which the vilest King can bring upon his Subjects, is by prayer unto God with a serious repentance for sin, and a patient expectation of Gods mercy untill his time appointed.

There are two strong reasons expressed in holy Writ to confirm this. The first is, because the Kings heart is in the hand of the Lord as the rivers of water: h [...] turneth it whithersoever he will, Prov. 21. 1. The latter is, be­cause all affl [...]ction is from him, and he does limit it according to his di­vine pleasure. Affliction commeth not forth of the dust, neither doth trouble spring out of the ground, Job 5. 6. To me belongeth vengeance and recom­pence, saith the Lord, their foot shall slide in due time. I, even I am he, and [Page 28] there is no God with me, I kill and I make alive: I wound and I heale: nei­ther is there any that can d [...]liver out of my hand, Deut. 31. 35. 39. I make peace, and create evil, Isa. 45. 7. Shall there be evill in a City, and the Lord hath not done it? Amos 3. 6. Yet will I not make a full end of thee, but I will correct thee in measure, Jer. 30. 11. and Chap 46. 28. It is therefore most agreeable to reason, that in times of oppression under unjust Kings, we should flie unto God▪ since he onely sendeth, limiteth, and can free us from bondage and afflictions.

This was alwayes the course of Gods Saints under the Gospel, inso­much that it grew into a proverbiall speech, Preces & lachrymae, arma Ecclesiae: Prayers and teares are the weapons of the Church.

Gregory Nazianzen. Orat. in Julianum, writes thus: Repressus est Juli­anus Christianorum lachrymis, quas multas multi profuderunt, hoc unum ad­versus persecutorem medicamentum habentes: Julian was restrained by the teares of the Christians, which many shed forth abundantly, having this only remedy against the persecuter.

Hear Peter Martyr, Comment. in lib. Jud. cap. 5. Licet cum aliquos cerimnus in homines pios & Evangelium Filii Dei crudeliter grassari, ora­re, ut vel eorum mutetur voluntas, vel frangantur vires, quo non omnia possunt efficere, quae designant: quae si nequeant impetrari, saltem id precan­dum est, ut vires & robur nobis à Deo suppetant, ad ea omnia perferenda, quae ad honorem & gloriam ejus conducant: When we see some men to rage cruelly against the godly, and the Gospell of the Sonne of God, it is lawfull to pray, that either their minde may be changed, or their strength broken, whereby they may not bee able to bring to passe all which they purpose: Which if they cannot be obtained, we must veri­ly beg this, that we may have sufficient strength and courage from God, to beare all those things which may tend to his honour and glory.

Hear Ambrose in Orat. contra Auxentium, Repugnare non novi, dolere potero, potero flere, potero gemere: adversus arma, milites, Gothos, lachry­mae meae, mea arma sunt; aliter nec debeo, nec possum resistere: How to re­sist I know not, I can grieve, I can weep, I can sigh: my teares are my weapons against weapons, Souldiers, Gothes: in any other way I nei­ther must nor may resist.

Hear Bernards resolution, Epist. 170. ad Regem Ludovicum Regem. Si totus orbis adversum me conjuraret, ut quippiam molirer adversus Re­giam Majestatem [...], ego tamen Deum timerem, & ordinatum ab eo Re­gem offendere temerè non auderem; nec enim ignoro ubi legerim, qui potestati resistit, Dei ordinationi resistit: If the whole world should [Page 29] conspire against mee, to the end that I should doe something against the Kings Majesty, yet I would feare God, and not dare rashly to of­fend the King ordained by him▪ For I know where I have read, that he who resisteth the power resisteth the Ordinance of God. And the same Father, Epist. 221. Quiequid vobis de regno vestro, de animâ, & coroná vestrâ facere placeat, nos Ecclesiae filii, matris injurias, contemptum, & conculcationem omni­no dissimulare non possumus. Profectò stabimus, & p [...]gnabimus us (que) ad mortem (si ita oportuerit) pro matre nostrâ, armis quibus licet, non scutis & gladiis, sed precibus & sletibus ad Deum. Whatsoever you may please to make of your Kingdom, life, and Crown; we the sons of the Church cannot alto­gether dissemble the wrongs, disgrace, and spurning of our mother. Verily for our mother we wil stand, and sight even unto death (if need be) with such weapons as are lawfull, not with Shields and Swords, but with pray­ers and teares to God.

Thus, Reader, I have set before thee those remedies which Gods word hath declared, and the practice of Gods children hath approved to be lawfull for Subjects to use against unjust, cruell, and oppressing Sove­raignes. Murmure not thou against God, because he hath reserved unto himself only the power of restraining the Prince. Is it not lawfull for God to do what he will with his own? Matth. 20. 15. Wilt thou say, that God hath not provided for the safety of his Church & people, because he hath not made thee a Judge and punisher of thy Soveraigne? Art thou able to search into the Lords waies? or canst thou direct the Lord? Should it be according to thy mind saith Iob? When he gives quietnesse, who then can make trouble? and when he hideth his face, who then can behold him? Whether it be done against a Nation, or against a man onely, Job 34. 29, 33.

Seeing then all things are according to the wise disposing of our gra­cious God, Cast thy burden on the Lord, Psal. 55. 22. God is a very present help in trouble, Psal. 46. 1. Commit thy way unto the Lord: trust also in him, and he shal bring it to passe. Rest in the Lord, and wait patiently for him: fret not thy selfe, because of the man who bringeth wicked devices to passe. For the evil-doers shall be cut off; but those that waite upon the Lord, they shal in­herit the earth, Psal. 37. 5, 7, 9, 34.

The Answer.

Though I inended onely the satisfaction of thy Conscience, which can admit of no other rule then the Word of God. For, Lex Dei sola ob­ligat conscientiam hominis. Et ipsae leges humanae, qua sunt leges hominum, [Page 30] non obligant conscientiam, Ames. de cal. Conscient. l. 1. c. 2. The Law of God doth only binde the conscience of man. And humane laws, as they are the laws of men do not bind the conscience. Yet because the rectifying of the judgement, is a ready meanes to the rectifying of the conscience; and be­cause this evasion is by some much boasted of; I shall therefore briefely set forth the excellent and sweet agreement which the laws of this Land have with the Laws of God, in this particular, affirming, That the King of England is such a King as the Scriptures mention; and that in foure respects,

• 1. In His right to the Crowne.
• 2. In His Power.
• 3. In His Charge and Duty.
• 4. In the rendring of His Account,

1. His right to His Crown is by birth, descent, or hereditary succession. And this appeares,

First, by that part of the Oath of Allegiance which is used in every Leet, That you shall be true and faithfull to our Soveraigne Lord K. Charles and his heires, which shewes the descent.

Secondly, because we do our legeance to the King in his naturall capa­city, and therefore he holds the Kingdome in His naturall capacity, that is, as He is Charles the sonne and heire apparent of King James of blessed memory. For legeance or homage cannot be done to the King in His po­litique capacity, for so the body of the King is invisible, Coke. l. 7. Calvins case.

Thirdly, in the case aforesaid, it is expresly affirmed, that the King holds the Kingdom of England by birth-right inherent by descent from the blood-Royall. And how inseparable this right is from the next in blood, you may see in Henry the 4. who though he was also of the Blood-royall, and had the Crown resigned unto him from Richard the 2▪ and confirmed by Act of Parliament; yet upon his death bed He acknowledged He had no right thereunto, Speed. l. 9. c. 14.

Lastly, by all the Judges, 1. Iac. at the arraignment of Watson and Clerk two Seminary Priests, it was resolved, that immediately by descent His Ma­j [...]sty was compleatly and absolutely King without the ceremony of Coronation which was but a Royall ornament and outward solemnization of the descent. this is plainly illustrated by Hen. 6. who was not Crowned till the ninth yeere of His raigne, Speed▪ l. 9. c. 16. yet divers were attainted of treason before that time, which could not have been, had He not been King. Be­sides we know, that upon the death of the King, His Successor is forth­with proclaimed, which shewes, that the King hath his Kingdom by des­cent, and st [...]ice not to be made King by the people at his Coronation. In­deed [Page 31] the people are then asked their consent, not that they have power to deny, but that the King having their consent, may with greater secu­rity and confidence relie on His people.

Thus thou seest the Kings right to the Crown is by succession.

As to the second respect, it is evident, That the power of the King of Eng­land, is by the Laws of the Land as great and Royall, as that, which I have proved out of the Scriptures to belong unto the King. For,

He onely may proclaime war, and he onely can establish peace among His people, Coke, 7. Rep. fol. 25. b.

There is no lawfull assembly, meeting, or Court, but by authority from Him. Yea, the high Court of Parliament was at first devised; framed, and instituted by Him, Polyd, Virgil. l. 11. Speed, Stow, Martin, Baker, and many others in the life of Henry the 1.

By Him all Laws, Customes and Franchises are granted and confirmed unto the people, Rot. Clans. 1. R. 2 n. 44.

By Him all the Officers of the Realm, whether Temporall or Spiritu­all are chosen and established. The chiefe and highest by Himselfe imme­diately, Smith. Commonw. l. 2. c. 4. The inferiour, by authority from Him. Idem c. 5.

He hath the sole power of ordering and disposing all the Castles, Forts, and strong holds, and all the Ports and Havens, and generally all the Militia of His Kingdom. For otherwise it will follow, that the King has power to proclaime war, and not to maintaine it: That the King is bound to defend His Subjects, and is denied the means. Both which are contrary to our Law, which admits no absurdity.

To be short, The Prince is the life, the head, and the authority of all things that be done in the Realm of England, Smith. ibid. Supremam potestatem, & merum Imperium apud nos habet: nec in imperii clientela est, nec investi­turam ab alio accipit, nec praeter Deum, superiorem agnoscit. Cambden. Brit. p. 132. He hath Soveraigne power, and a meere Empire with us▪ He is not under the protection of the Roman Empire, nor doth he take investiture from any other; nor besides God, doth acknowledge any above him.

We are bound by oath to maintaine His Soveraignty in all causes, and over all persons as well Ecclesiasticall as Civill: not over singular persons, as some would glosse it, but over all, even the body politique. For by divers, sundry, old, authentike Histories and Chronicles, it is manifestly declared and expressed, that this Realm of England is as Empire, and so hath been accepted in the world, governed by our supreame head and King, having the dignity and royall Estate of the Imperiall Crown of the sai [...]; unto whom a body politique, [Page 32] compact of all sorts and degrees of people, divided in termes, and by names of spiritualty and temporalty, have been bounden and owen to beare next to God, a naturall and humble obedience, Preface to a Statute, 24 Hen. 8. c. 12.

The third respect is in His charge and duty, which consists in the obser­vance of the Law of God, the Law of nature, and the Laws of this Realm.

To observe the Law of God, He is bound as a Christian: to observe the law of nature, He is bound as a man: to observe the Laws of his Realm, He is bound as a King.

Nor is he onely bound vinculo officii, as he is King, though this is a strict tie, considering to whom he must one day render an account of His Stewardship; but he is also bound vinculo juramenti, by an Oath taken at His Coronation. The effect whereof is this, To keep, confirme, and de­fend all Laws, Customes, and Freedomes, granted by His predecessours to the Clergy or people; To preserve peace and concord in God entirely; and cause equall and right justice to be done, according to His power. Whence it is clear, that the King hath His duty enjoyned him, and ought not to make His Will the rule of His actions.

The fourth and last respect, is in the rendring of His account. For as the Kings mentioned in the Scriptures were not, so the King of England i [...] not accountable for His actions to any but God alone.

First, because the King of England hath not His Crown from any but God alone; from whose gracious hand he hath received it by the ordina­ry meanes of hereditary succession; and was in the beginning obtained by the Sword, Smith▪ l. 1. c. 9.

Secondly, the oath which he takes at His Coronation, binds Him one­ly before God, for there is no condition, proviso, or limitation, whereby He is made accountable unto His people.

Thirdly, by the testimony of Bracton, fol. 34. a. b. Sunt sub Rege li­beri homines, & servi; & omnis sub co est, & ipse sub nullo, nisi tantum sub Deo. Si a Rege peta [...]ur (cum Breve non currat contra R [...]gem) locus erit supplicationi, quod factum suum corrigat, emendat; si non f [...]cerit, satis erit ei ad poenam, quod Dominum exp [...]ctet ultorem; de chartis Regiis, & factis Regum, nec privatae nec justitiarii debent disputare. There are under the King freemen and slaves; and every one is under him, and he under none, but under God onely. If ought be desired of the King, (since a Writ cannot go forth against the King▪) an intreaty must come in stead, that he would correct and amend his doing: if he do not, it will be punishment enough, that he expect the Lord to be the avenger: Of the Royall grants and actions of the King, neither private persons nor Judges ought to [...]ute.

To the same purpose Thomas de W [...]lsingham mentions a letter written [...]o the Bishop of Rome in the name of the whole Kingdom, from the Par­liament held at Lincoln, An [...] Dom. 1301. wherein are these words, Sci­mus, Pater sanctissime, & notorium est, à prima institutione Regni Angliae, tam temporibus Brittannorum, quàm Anglorum, quòd certum & directum domi­nium ad Regem pertinuit, ne (que) Reges Angli [...] ex liberâ praeeminentiâ Regi [...] dignitatis, & consuetudine cunctis temporihus observatâ, c [...]ram aliquo judice Ecclesiastico vel seculari responderunt, aut respondere debebant. We know, most holy Father, and it is manifest, from the very beginning of the Kingdom of England, as well in the times of the Brittaines, as of the An­gles, that the certaine and direct Dominion hath belonged unto the King, neither have the Kings of England (by reason of the unbounded preheminence of the Royall dignity and custome observed in all ages) an­swered, or ought to answer before any Judge Ecclesiasticall or Civill.

The Answer.

Did the maker of this objection rightly set down the words of Forte­scue, he might easily answer himselfe. For it is not barely Rex, a King; but Rex hujusmodi, such a King; meaning a King whose government is meerely politique. But the government of England is not meerely poli­t [...]que▪ nor meerely regall, but mixt partly regall, partly politique; as he saith pres [...]ntly after; Regnum Angl [...]e, ex Bruti comitivâ Trojanorum, in Dominium politicum & regale prorupit; The Kingdom of England out of Brutus his retinue of the Trojans, first grew into a politique and regall Dominion. And in the 9 cap. Rex Angliae principatu, nedum regali, sed & Politice, suo populo dominatur. The King of England governeth his peo­ple by Dominion, not onely regall, but also politique.

How it is regall, and how politique, doth plainly appeare by what hath been before spoken: For in regard all power and authority is from him, and he holds his Kingdom, and therewithall his power from God onely, it must needs be that his government is regall; And in regard he is tied to the observance of the Laws of his kingdome, (whereby Potestas [Page 34] regia lege politicâ cohibetur, Fortos. c 9 the power regall is restrained by a law politique) it must needs follow that this government is politique. So that in ref [...]rence to his power, he is a regall King, in reference to his duty he is a politique King.

The objection therefore being grounded upon Fortescues words of a kingdome meerly politique, does not concern our kingdom.

The Answer.

We must here call to mind, that there is a twofold power in the Law, A directing power, and a correcting power.

In respect of the former, the King is under the Law, that is to say, the Law is the line and rule whereby the will of the King is guided and di­rected; and in this sense Bracton spake. In respect of the latter, the King is not under the Law. For how can we possibly conceive, that he who giveth life to the Law, should by the Law offer force unto himselfe, and compell himselfe?

He that is under the former power onely, is accountable to God onely for his actions; as the King. But he that is under both powers of the Law, is accountable both to God and the Law: as is every Subject.

In respect of the former, the Law is the object and rule of Iustice, and so the King is under the Law: In respect of the latter, the Law in the instru­ment of Iustice, and so the King is not under the Law; but the Law is a means serving the King to govern his people.

Take an example. A servant who guides and directs his ma [...]r, as he is a guide, is superiour to his master; but consider him as an instrument and servant unto his master, and though he be never so wise and upright, yet his master is above him.

And as the Law is said to be above the King, so: in the same sense. His Councell may also be said to be above him, that is, in respect they guide, direct, and advise the King in the governing of his people. For so saith Fleta, l. 1. c. 17. de Iustic. substit. Rex habet in populo regendo superiores Le­gens per quann factus est & curiam suam, videlicet, Comites [...] Barones. The King hath superiours in the governing of his people, the Law, by which He is made, and His Councell, to wit, the Earles and Barons.

Resolved.

I answer, There are two singular and excellent benefi [...]s which by the Law redound unto the King. The one is, The Law does declare and publish unto the people the Kings right unto the Crown, so that they quietly and willingly receive Him as their King, and submit unto Him. The other is, The Law does support and strengthen Him in His Throne. In both which respects it may well be said, That the [...]aw makes the King; and so my Lord Cook spake right, when he told King James, That the Law set the Crown upon His head.

The Objections being fully answered, that I may avoid all needlesse repetitions, I shall leave thee, Reader, to compare what hath been now proved, with what hath been before delivered out of the Scriptures; and thou shalt clearly finde, That the King of England is such a King as the Scriptures make mention of.

And if it be so, how then canst thou take up arms against Him? If He be wicked, what advantage will it be to thee to be worse? If He breake His Oath, wilt thou also breake thine? Or, canst thou say, that thou swearest Allegeance unto Him on condition of His good behaviour? Does the Statute 25. Edw. 3. c. 3. declare it to be treason, only to leavie War against a good, a just King? Why then did not the Protestants take up Armes against that bloody Idolatrous Queene Mary? Why then is it treason to compasse the death of an Usurper of the Crowne? Dalt. 227. Was not Spencer banished for affirming, That if the King did not de­meane himself by reason, in the right of the Crowne, His Lieges were bound by Oath to remove Him? Stat. Edw. 2. called Exilium Hugonis de Spencer.

Oh! take heed of new coind distinctions: take heed of the sleights of men. There is no wickednesse but hath found some excuse.

In that great insurrection in Richard the seconds time, the Commans had a fair pretence. Their int [...]nt was (as they said) to abolish the Law of villainage and servitu [...] and to slay the corrupt Judges. And they took an O [...]th, Quod Regi & Communibus fidelitatem servarent: To be true to the King and Commons: and that they would take nothing but what they paid for: and they punished all these wi [...]h death: yet in the Parliament of 5. Rich. 2. n. 31. and 32. they were adjudged Traitor [...].

Perkin Warbeck. that vile Rebell, in his Proclamation to the people, could tell them, That the King had put apart all well-disposed Nobles; had [Page 36] none in favour and trust about his person, but Caitives and Villains of birth: which by subtill inventions, and pilling of the people, had been the principall finders, occasioners, and Counsellours of the mis-rule and mischiefe now reign­ing in England. He tells them of the great and ex [...]crable offences daily com­mitted and done by the King and His Adherents in breaking the Liberties and Franchises of our Mother the holy Church; to the high displeasure of Almighty God: Besides, of manifold Treasons, abominable murders, man­slaughters, robberies, extortions, the dayly pilling of the people by dismes, taxes, tallages, benevolences, and unlawfull impositions, and grievous exacti­ons. From all which grievances he promises redresse, if the people will joyn with him. Is not here a fair shew, and yet this was a foule rebelli­on? Speed lib. 9. c. 20.

The Earls of Northumberland and Westm [...]rland, in the reigne of Queen Elizabeth, could In the Queens name command the Countrey to follow them in arms: sometimes pretending the safety of her Majesties Person in danger (they said) by treasons in working; and sometimes in case of conscience for restoring their former Religion. And in this zeale they hasted to Durham Minster, where they tare the Bible (and Communion Book [...], and such other things as there were, saith Stow) in great contempt. Yet these were meer Rebels and Traitors. Speed. l. 9. c. 24.

Werefore examine, search diligently into the cause, every thing is not as it seems: All is not gold that glisters.

A Reformation is much spoken of; plain it is there is an alteration. Are not all our fixed Laws turned into this one Law, Salus populi, The safety of the people? Are not our Goods, Lands, Liberties, seized on, yea, and that Legally? To wit. Lege necessicatis, by the Law of neces­sity? Is not disobedience to the Commands of our Prince termed Loy­altie? Infinite are the evils which these sad distractions have produced; but I forbeare, because they are fitter to be lamented then rehearsed.

If yet there remain one scruple unremoved concerning the power of Par­liament, I shall herein refer you to a Tract of Sir Wa. Raleighs, intituled, The prerogative of Parliaments in England: and for thy present satisfa­ction shall desire thee to consider these four things:

First, all agree. That the Parliament is as one Body, and the Head of this Body is the King. So Dyer fol. 60. a. The Parliament (saith he) consists of three parts: to wit, of the King, the chiefe Head; and of the Lords, the chief and principall Members of the body; and of the Commons, Knights, Citizens, and Burgesses, the inferiour Members: and these make the Bodie of the Parliament. Ʋtigitur in naturalibus, capite detruncato residuum [Page 37] non corpus, sed truncum appellamus: sic & in politicis, sine capite commu­nitas nulla enùs corporatur. Fortesc. c. 13. As therefore in things natu­rall, when the head is cut off, we call not the residue a body, but a stump or stock, so likewise in things politicke, a Communalty without a head is in no wise corporate.

Secondly, the Oath of Allegeance does equally binde a member of the Parliament, as him who is not of the Parliament.

Thirdly, what power they have, is derived unto them by their Writ, by which the King calleth them to Parliament. Now the Writ runs, Ad tractandum & consulendum, To treat and advise. And should any exceed their Commission?

Fourthly and lastly, no Bill, though it be passed and consented unto by all the Lords and Commons in Parliament, can or ought to be taken as an Act or Ordinance. without it receive life from the royall Assent. Crompt. Iur. of Courts, fol. 7. b. Smith Common. l. 2. c. 3. Weigh and consider these things.