the world may learn righteousnesse Iâ—a 26. 9. The fourth Objection When Joram King of Israel sent to take away the head of Elisha as he sate in his house with the Elders ere the messenger came to him he said to the Elders see ye how this son of a murtherer hath sent to take away mine head Look when the messenger commeth shut the doore and hold him fast at the doore 2 K 6 32. Therefore to preserve our life we may resist the Kings Officers and by consequence the King 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 oâ— 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 fift Obiection Jehu conspired against the said Joram and killed him 2 K. 9. 14. 24. and was approved and rewarded by God ch 10. 30. Therefore to kill a wicked Prince is lawfull 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 â—lass 4. c. 20. Vnum tantùm Jehu contra Dominum 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 sixth Objection They who make the King may depose the King and consequently take up arms against Him But the people make the King as you see in the first of Sam. 11. 15. And all the people went to Gilgal and made Saul King there So 2 King 14. 21. And all the people of Iudah took Azariah and made him King for his father Ahaziah 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 Moaâ— 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 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 comâ— and then many Nations and great Kings shall serve themsâ—lves of â—â—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 râ—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 basâ—st of men which is confirmed in the same Chap. vers 31. by a voyce from Heaveâ—
destruction of the whole army whose number was as the sand which is on thâ— sea shore in multitude 1. Sam. 13. 5 and chap. 14. 4. 6. 14. 15. Vnarmed David upon the same ground that the Lord saveth not with sword and speare for the battel is the Lords assured himself that the Lord wouâ—d deliver mighty Goliah into his hands who had an helmet of brasse upon his head and was armed with a coate of male and the waight of the coate was 5000 sheckels of brasse And he had greaves of brasse upon his legs and a target of brasse between his shoulders And the staffe of his spear was like a weavers bâ—am and his spears head weighed 600 sheckels of Iron chap 17. 5. 6. 7 47. So Asa crying unto God and saying Lord it is nothing to thee to help whether with many or with thâ—m that have no powr Overâ—hrew Zerah and destroyed an cost of Ethiopians consisting of a thousand thousanâ— and three hundred charets 2. chr 14. 9. 11. 13. this carried Iehoiada the Priest aboue all defficuâ—ties against that bloudy usurping Queene Athalâ—ah 2. chr 24. This was the Churches confidence in Dauids time God is our refuge and strength Therfore will noâ— we feare though the earth be removed and though the mountaines be carried into the midst of the sea The Lord of hosts is with us Psal 46. 1. 2. 11. And with whom God is as without doubt he is was and ever will be with his church how can they at any time be accounted unable to resist in a just cause Doest thou respect multitude and is the Lord with theâ— Elisha or King Hezekiah will tell thre that there be more with thee then against thee 2. K. 6. 16. and 2 cor 32. 7. dost thou regard armyes the Lord breaketh the bow and cutteth the speare in sundâ—r he bâ—â—neth the chariat in the fire Psal 46. 9. It is therefore apparant that if the children of God had had any warrant from Gods word by force to resist the wickednesse and cruelties of their lawfâ—ll Soueraignes they never wanted ability Ninthly Gods heavy judgments upon those who have taken up armes 9 Reason against their Prince though an Idolater and oppressour ought to be a warning unto us how we do the like Amon was an Idolater and his servants conspired against him and slew him but the pâ—ople of the Land detesting such horrible treason slew all them that had conspired against him 2. K. 21. 21. 22 23. 24. Nebuchadnezzar was an Idolater cruell Tyrant and type of Antichrist yet after that Iehoiakin had once yeelded up his faith and service unto Him whereby he became his lawfull Sovereign the Lord was so offended with his rebellion that he sent not only against him bands of enemies but also gave the land of Judah to destroy it and the Lord gave him into the hand of Nebuchadnezzar who buried him as an asse is buried drawne and cast forth without the gate of Jerusalem 2. K. 24. 1. 2. Ier. 12. 19 Dan. 1. 2. Neither was this a sâ—fficâ—ent warning but Zedekiah did also rebell and was taken by Nebucâ—aâ—nezzar who gave judgment upon him and they flew the sons of Zedekiah before his eyes and put out the eyes of Zedekiah and bound him wiâ—h fâ—tâ—ers of brasse and carried him to Babylâ—n Lastly To tâ—ke up armes against thy lawfull Soverâ—ign though he be an Idolâ—ter and â—ppresâ—â—ur is contrary to the doctrine of the Church of England as it is delivered in the second part of the Booke of Hâ—milies in the last Homâ—l And also against the doctrine of the Fathers Martyrs and all holy men even from Chrâ—sts â—ime untill these last hundred yeers as you may sâ—eâ—t at large proved in the Booke intituled The subjests duty Buâ— what tâ—uâ—liâ—s thereso cleâ—r which hath not met with some opposition Let the servantâ— do what they can he envious man will finde a time to sow tares among the wheat Matth. 13. 25. 28. Howbeit no point of doctrine hath been longer nor more generally received in Christs Church then this hath for no divine ever doubted thereof untill the wicked Iesuites began to flourish who have turned all Religion into policy and to maintaine their conspiracies treasons stabbing poysoning banishing deposing and murdring of Princes have by corrupting the Word of God endeavoured to prove That Subjects may and ought to take up armes against resist and slay their lawfull Sovereign if He be an heretike and oppressour But that which is most to be lamenâ—ed â—s that many learned men and otherwise great lights and pillars of the Protestant Church have through an over hoâ— and fiery Zeale runne into the same path with the Iesuites using the same arguments with them and alike countenancing sedition and rebellion to the ruine both of Church and state where they prevaile And since their arguments are by factious spirits enemies to all peace and government spread abroad in these unhappy times of publiquâ— differences I shall therefore Reader for the full satisfaction oâ— thy Conscience set them downe in order and according to the Word of God render unto each a particular answer The first Objection David tooke up armes against Saul who causelesly sought his life 1 Sam. 22. 1 2. and chap. 24. 18. Therefore Subjects may lawfully take up armes against their Soveraigne 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 â—n â—ffence of high presumption and his heart smote him because he cut off Sauls skirt nâ—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 anointâ—d to stretch forth mine hand against him seeing he is anointed of the Lord chap. 24. Again when the Lord deliâ—â—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 Fâ—y we may from the causelesse wrath of the King but resist and take up aâ—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 lookâ— 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
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 Rehobâ—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 aftâ—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 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 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 Jâ—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 Chaâ— 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. â—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 hâ— turneth it whithersoever he will Prov. 21. 1. The latter is because all afflâ—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 there is no God with me I kill and I make alive I wound and I heale neither is there any that can dâ—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 Majestatemâ— 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 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 pâ—gnabimus usque 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 fourth Evasion But thou wilt say What is all this to us who live not under such a King as the Scriptures make mention of 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 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