thinke it hard if you might not be permitted to enterteine what Servant you would but should have them appointed and thrust upon you by another man Is it for his Honour to have the power of disposing the Militia taken from him which all other Kings his Predecessors ever had and enjoyed as the chiefest Prerogative and Flower of their Crowns and which if once he be divested of he can neither defend himselfe nor his Prerogatives Royall nor the Lawes of the Lâ—nd in their true vigour nor his Loyall Subjâ—ct in their Rights Properties and Libertyes all which he is entrusted with nor over-awe and suppresse any of his Subjects if they should rebell nor be able to protect his Kingdoms against a Forraigne Prince or Potentate in case they should invade his Dominions Is this for his Honour Judge as you would be judged and doe as you would be done unto Lastly whereas you pretend that you take up Arms to rescue his Majesty out of the hands of the Malignant Party his greatest Enemies we know no Malignâ—nt Party within this Kingdome in all probability able to doe mischief besides the Separatists Men notoriously disaffected to all Government Disturbers of the Churches Peace and experimentally known to be fatall to Monarchy these and such as these His Majesties truely defines to be the Malignant Party who are Persons disaffected to the Peace and Government of the Kingdom such as neglecting and despising the Law of the Land give themselves other Rules to walke by dispencing with their obedience to Authority and these His Majesty heedfully avoids as Malignants destructive to the Church and Common-wealth But you would have them removed from the King as wicked Malignants wâ—om in his greatest afflictions he hath found most faithfull and trusty and of whose tryed Loyalty he hath had good proofe and experience and it is your usuall manner to empty the very sinck of Language upon the reverend Fathers of this our Israel and our most eminently learned Clergy and to Martyr their names with those opprobrious obloquies of Malignant Party Men disaffected to Peace Adherents to Popery Superstition Idolatry Scandalous Ministers whereas I doubt not but many of them will if need require be free of their dearest blood in refutation of such malitious calumnyes Eristes Well to wave this point admit that we fight not for but against the King yet we doe it in a good cause for the defence of the true Protestant Religion which is our chief inheritance Irenaeus You may not doe evill that good may come of it Rom. 3.4 And God is never more dishonoured then when Religion is made a Cloake to palliate publique Rebellion consider it well Religion teacheth thee to be subject â—o the King Rom. 13.1 and wilt thou for Religion in a forcible way oppose the King Eristes Why may I not when the King is enclined to Popery and would subvert the true Proâ—estant Religion Irenaeus Thou art a man of a very light beleefe if thou canst be induced to harbour in thine heart any such conceit of so gracious and Religious a Prince beleeve me be that tellâ— thee so is none of the Kings friend but one of the Malignant pâ—rty who would rob the King of the Loyall subjection and affections of his People which is his royall due And to the end thou mayst know how much he is wronged in the report I referre thee to His own Declarations wherein he often attestâ— God with fearfull Imprecation That He will inviolably conserve and constantly maintain the true Protestant Religion as in His Mâ—jesties Speech the ninth of March 1641. God so deale with me and mine as all my thoughts and intentions are upright for the maintenance of the true Protestant Religion And in His Declaration to both Houses in answer to that presented to Him at Newmarket Mâ—rch 9. 1641. We doe out of the innocency of Our Soules wish that the judgements of Heaven might be manifested upon those who have or had any such designe of altering Religion in the Kingdom And in His Majesties Answer to the Petition which accompanied the Declaration presented to Him at Hampton Court December 1. 1641. We are perswaded in Our Conscience that no Church can be found upon the Earth that professeth the true Religion with more purity of Doctrine then the Church of England doth which we will maintain with constancy while we live in its purity and glory And in His Declaration May 19. Where He desires His Actions may no longer prosper or have a blessing from God upon them or Him then they shall be directed to the glory of God in the maintenance of the true Protestant Religion Eristes Sed quid opus est verbis cum facta videam But what are words without deeds or attested Protestations unlesse they be seconded with answerable and suitable practises Irenaeus If by the true Protestant Religion you meane the Religion or publique Forme of Gods worship established by Law in the Church of England and sealed by the blood of many Martyrs you cannot be ignorant that His Majesty conformes to it in constant practise even beyond the strictnesse of most of His Subjects and what other way can he testifie his sincere affection to the true Protestant Religion but only by his profession and practise He then that tells thee the King is inclined to Popery in his heart either speakes what he knowes then he is a searcher and knower of the heart which is a Prerogative belonging to God alone not communicable to any Man or Angell or else he speakes what he knowes not and then he raiseth a causelesse slander upon the King contrary to his frequent Protestations and practise which is an high crime of a dangerous consequence that deserves the utmost soverity of punishment Thou mayst nor beare false witnesse against thy neighbour of the meanest rank and wilt thou beare false witnesse against thy Prince thou may'st nor think ill of the King no not in thy heart much lesse shouldest thou dare to speak ill of him with thy tongue After thy Prince hath often protested his zeale to Religion and in a solemne manner called God to witnesse those Protestations and desired God to blesse him according to his true meaning therein and his people to defend and serve him no longer then he shall conâ— uâ— constâ—â— in such resolutions wilt thou still think 〈◊〉 â—â—y that hâ—â—oâ—h but dissemble good God what is become of charity which bindes us to beleeve the best of every man 〈◊〉 we have evident proofes to the contrary Eristes But the King calls in the popish party to 〈◊〉 and assist him â—nd is not thatan evident convincing proofe that he is popishly affected Irenaeus No for first His M â—esty was very câ—nâ—â—louâ— and tender in this point and dâ—d not adâ—…t them of the popish party to ayde and assist him in his just c use 〈◊〉 which never Prince had juster till the opposite party had admitted Papists Brownists men of all
everlasting by an Ordinance What duâ—l unleâ—rned men as he goes on were Sir Edward Cooke Phillips Elliot Digges c. that could never find or devise this knack of forging new Laws in former Parliâ—ments Fourthly were it Law whatsoâ—ver the two Houses declared then could they enact new Laws without the King and so the well tempered and admirably ballanced Government of this Kingdome wherein all the three Estates are shâ—rers after a sort and in the râ—ine order might at the pleasure only of two of them be dissolved But it is not equall that two of the Estates should judge by no Rule sâ—ve their own Votes or that they should be allowed to be the sole arbitrary Judges both of Justice and Policy without the third this must of necessity make the third to stand for a Cypâ—er That the two Houses are distinct parts of the Parliâ—ment is acknowledged but that they have the power of the whole in right though it hath been executed upon us in fact must be denyed unlesse we will grant that they can make an Act of Parliament without the King In former Ages and ever since Parliaments were in use if I be not misinformed for I am no studied Lawyer the Jus Statutorium or Statutory Lawes were constituta setled and established by the King and both Houses of Parliament in which the reasons of making those Laws were most in the debâ—ting and voting of both Houseâ— and the Royâ—ll Assent to them was left to the King with a Le Roy veult or his dissenting from them not peremp ory but with a modest answer Le Roy s'avisera which modest dissâ—nt was of sufficient authority to make a Bill of both Houses invalid And how the King hath lost that right and what new Lawes are found out destructive to that Prerogative I never yet reâ—d nor ever shall unlesse some new Ordinance or bare Vote can pretend to such an unwarrantable poâ—er Fiftly if their bâ—re Votes be more binding and of greater Authority then the King Proclamâ—tions then are their words above the Kings and their power and authority above His and not His above theirs and then Saint Peter was mistaken in telling uâ— that the King is Supreame 1. Pet. 2.13 And we are all forsworne in taking the oath of Supremacy to the King and noâ— unto them and so are they for it wâ—s enacted Anno 5 Eliz. That every Knight Citizen and Burâ—esseâ— in Parliament should take the same oath and unlesse thâ—y took it they should not be admitted Parliament men or have any voyce there Either then the House of Commons hath taken it or not if they have not taken it they are not Parliament men nor have any voyce if tâ—ey have taken it unlesse they will forsweâ—re themselves and deny God they must continuâ— subjects sitting in the Parliament Housâ— and be undâ—r the King as suprâ—â—me and â—onsequently either their wordâ— nor auâ—â—â—rity câ—n be â—bove Hiâ— nor can they Enact any Law wiâ—â—â—â—uâ— Hâ—â—â—ssent But sâ—condly If they pretend the formâ—r Thâ—t they have an Expâ—â—sse Law to wâ—rrâ—nt all tâ—â—ir Dâ—clâ—â—ations Votes and O dâ—â—â—nceâ— to be â—egall thâ—y doâ— vâ—â—y â—ll tâ—â—t they doe not sh w â—â— uâ—to the King wâ—o proâ—â—ssâ—th tâ—â—t the very shâ—wiâ—â—â— oâ—â—â— should satiâ—fiâ—â— him anâ—â—â—at he â—â—nnot be sâ—tiâ—fiâ—â— till tâ—ey sheâ—â—y will tâ—â—y rather then shew such a Lâ—w dispâ—â—â—se tâ—â— King hazard tâ—eir Râ—ligion the Peace of the Kingdom and the Lives and Souleâ— of many in a bloody Watre Briefly Either thâ—râ—iâ— such a Law and they will endâ—nger King Kingdom Lives Gooâ— Religion bâ— a Bâ—oody Civill Destructive unnaturâ—ll Warre râ—ther tâ—en shew it which would argue them extreamely uncharitâ—blâ— or else indeed there is no such Law for them tâ— declare and then their Dâ—clâ—râ—tions are not Legall and by consequence we are not bound to obey them I will conclude this point with some Observable passages out of His Majesties Answers to the Declarations and Remonstrance of the two Houses of Parliament 〈◊〉 fiâ—st out of that Answer of His to the Declaraâ—ion of both Houses touching the Militia wherein they pretend thâ—t they were necessitated to mâ—ke such an Orâ—inance for setling the Militia warranted thereunto by the Fundamentall Lawes of the Land They may doe well saith His Majestie to tell Our good Suâ—jects what those Fundamentall Lawes of the Land are and where to be found and to mention one Ordinance from the first beginning of Parliaments to this present Parliament which endeavoured to impose anâ— thing upon the Subject without the Kings Consent for of suâ—h all the inquiry that We can make could never produce Vs one instance and if there be such a secret of the Law which hath lyen hidden from the beginning of the World to this time and now is discovered to take away the just legall Power of the King We wish that there be not some other secret to be discovered when they please for the Ruine and destruction of the Liberty of the Subject for no doubt if the Votes of both Houses have any such authority to make a new Law it hath the same authoâ—ity to repeale the old Then what will become of the long established Rights and Liberties of the King and Subject and particulaâ—ly oâ— Magna Charta will be easily discerned by the most ordinary understanding Secondly out of His Majesties Answer to the Declaration of both Houses concerning Hull Mâ—y 4. 1642. The power of Parliaments is great and unlimited but it is onâ—y in that seâ—se as we are a part of the Parliament witâ—oâ—t Vâ— or against Our Consent the Votes of either or both Hâ—â—â—es together must not cannot shall not if We can helpe it for Our Subjects sake as well as Our Own forbid any thing that is enjoyned by the Law or enjoyne any thing that is forbidden by the Law In what a miserable insecurity and confusion must we necessary and inevitably be if the Soveraigne Legall Authority may be despised by Votes or Orders of either or both Houses Thirdly Out of His Majesties Answer to a Book Entituled The Rememâ—rance of the Lords and Commons May 19. 1642. There cannot be imagined a greater Violation of our Priviledges the Lâ—w of the Land the Liberty of the Subject and the Right of Parliament then the Votes past in the House March 15.16 One of which Votes wâ—s and there need no other to destroy both King and People That when the Lords and Commons shall declare that the Law of the Land is the same must be assented uâ— to â—nd obeyed that is the Sence in fâ—w words Where is every Mans Property Eâ—ery Mans Liberty If the major part of bothh Houses declare that the Law is the younger Brother shall inherit what is become of all the Families and Estates in the Kingdom 〈◊〉 they Declare that by the Fundamentall Law of the Land such a raâ—… a 〈…〉 unadvised Woâ—d ought to be punished by perpetuaal 〈…〉 is noâ— the Liberty of the Subjeâ—… durâ—nte bene 〈…〉 dilesse
1. They Vote the Kingdom is in diâ—…e thâ—… 〈◊〉 Vote that by the Fundamentall Law of the Land the ordering of the Militia must be left to their disposall 2. They Vote That the King intends to levy Warre againt His Parliament and then they Declare That whosoever shall assist Him is guilty of high Treason We admonish both Houses of Parliament to take heed of enclining under the specious sheâ—…s oâ— necessity and danger to the exercise of such an Arbitrary power they before complained of the advise will do no harme and We shall be glad to see it followed Eristes But Our Libertyes and Estates are entrenched upon and We must not be so basely degenerous aâ— to suffer them to be betrayed but we are bound to defend our lawfull Lâ—berâ—ies and Estates even against the King himselfe which we inherit as truly from our Ancestours as the King inherits any thing he hath Irenaeus What hath the King denyed which concernes our Liberties and are the undoubted securityes of our safety freedome and happinesse under the Regiment of a just and unquestionable Monarchy Are not our Rights and Propertyes already established this Parliament by such Acts of Grace as could never find Presidents from his Ancestourâ— are not Monopolies upon what pretences soever Projâ—â—ts all illegall Taxes tâ—ose arbitrary Courts of Justice High Commission Star-Chamber Marshalseyes â— â—â—erly â—â—mâ—'d and exâ—irpated and doth not His Majesty in His Message to both Houses March 1. 1643. move them That they would with all speed fall into a serious consideration of those particulars which they should hold necessary for the present and future establishment of their Priviledges the free and quiet enjoying of their Estates and fortunes and the Liberties of their Persons And in His Majesties Answer to the Persoâ— of the Commons Jan. 18. 1641. doth he not call God to witnesse That the preservation of the Law and Liberty of the Subject is and shall alwayes be as much His Majesties care and Industry as his Life and the lives of His dearest Children And in His Majestyes Speech to the Committee March the ninth 1641. doth he not thus passâ—â—nâ—â—ely expâ—â—stâ—â—â—te with them What would you have â—â—ve I deâ—â—ed to passe any Bill for the ease and Security of 〈◊〉 Subjeâ—â—s there is a judgement from Heaven upon this Kingdom if these Distractions continue God so deale with me and mine as all my thoughts intentions are upright for the preservation of the Lawes of the Land And are not these pledges sufficient to dissolve all jealousies if ever we meanâ— to be saâ—tiâ—fied and to â—ssure us that we may live safe and frâ—e undeâ— the Govâ—rnment of so just gracious and Religious a Princeâ— if working heâ—ds quibus quieta movere magna est mercâ—s â—â—o love to sish in troubled waters and think the distâ—â—bâ—nce of the publique Peace a sufficient hire to set them on work did not purposely for their owne advantage and by-ends labour to cast the mist of causelesse feares and jealousies before the People meerely to startle them into a posture of warre As that printed relation of the Taylors in Moorefield of the Stable of horses under ground of the Dâ—nish Fleete thâ—t was discomfited by Van Trump long since besides otâ—er strange horrid treasonable discoveryes and Letters which came God knowes from whence that were purposely feigned and devised to hinder a right understanding between the King and his People and to embroyle the Kindome in a Civill Warre Whereas we feele to our just griefe and hope we may truly affirme withour danger of being branded with the blacke Stigmaticall name of Malignants that there was nothing formerly suffâ—red by us the free borne Subjects of this Land which hath not upon the same pretences but with lesse colour been since acted and exceeded by those who were called together to ease us of the like sufferings for our Estates have been taken away without our consent in defence of our Property our Persons have been imprisoned without just cause in defence of our Libertyes and our condition as one observes at this present is so farre from being bettered that 't is grown extreamely worse as if all the evills of former times had been Epitomized into the volume of two yeâ—res last past and the Quintissence of ours and the former Ages grievances had been extracted and given us at one draught See the Complaint to the House of Commons Eristes But may not the two Houses of Parliament who are the representative body of the Kingdom summon and authorize all the able freeborn Subjects of the Land to take up Arms against the King in maintenance of them and their Priviledges when they are deserted and their Priledges infringed by the King which is just the case of the two Houses of Parliament at this present Irenaeus First the King hath not deserted His Parliament but was forced to leave His Pallace at White Hall and to take shelter elsewhere because His sacred Person could not there be safe from the danger-threatning uproares and â—umults of a heady misguided masterlesse multitude and it was not fit to mâ—ke Majesty so cheape and despicable as to expose it to the base and barbarous affronts of a sedit ouâ— huddle Seconâ—ly so farre is His Majesty from infringing any just or undoubted Priviledge of Parliament that in his answer to a Booke intituled a Remonstran e of the Lords and Commons May 19. 1642. He desires his actions may no longer prosper then they shall be directed to the maintenance of all the Rights and freedome of Parliament in the allowance and protection of all their just Priviledges And let the two Houses of Parliament exhibit a list of the Priviledges not only belongâ—ng to the being and efficacy of Pâ—rliaments but to the honour also and complement of them and clearely declare them to be true just and undoubted Priviledges and I am confident they shall have His Majesties allowance and approbation â—ea I dâ—re be bold to say they shall have observâ—nce alâ—o from those that are nick-named Malignants but till â—â—ey be declared by them how can they bâ— observeâ—â—â—y uâ— reason ought to be sati fied before obeâ—ience mâ—y be expected especially in pointâ— of such high â—oâ—ceâ—â—ment wherein our Laws Liberties Estates yea even our very soules are interessed and though we be falsely Christened the Popish Army for discharging our Loyalty and duty to our Soveraigne yet thuâ— farre at least we are Proâ—â—stants that we will not resigne up our understâ—ndings to tâ—eir infallibility and in a Popish way yeeld blind obedience to all their Votes befâ—re we know them to be just and legall which we have more reason now to suspect then ever First because the two Houses of Parliament now sitting have disclaimed the legall way of proceeding in former Parliaments according to the wa ranted rule of the Law beside that which is recorded in their owne breasts 2. Because we see that a number the farre greater number of approved able men
the Land entrust Subjects with the Sword against their Soveraigne for by the Law of the Land all we that be Subjects above the age of eighteen yeares are bound to sweare Allegiance to our Soveraigne Lord the Kiâ—g There was an O th enacted Anno 3 Jacobi wherein â—e that t keâ— it sweâ—reâ— That he will bear Faith and true Allegiâ—nce to His M jâ—sty Hâ—â— Heâ—res and Successors c. And Him â—nd them will deâ—enâ— to the utmost of hiâ— power against all Conâ—pâ—â—icies and Aâ—â—mpts whatsoever whiâ—h shall be made agaiâ—st Hâ—â— or tâ—â—r Persons their croâ—n dignity c. Aâ—d it was furâ—â—â—r enacted by Parliament 7 Jacobi That alâ— and â—very Pâ—rson and Pâ—â—soâ—s as well Ecclesiâ—sticall â—s Câ—vill of whâ—t Staâ—e Dignity Quâ—lity or Dâ—gree â—oâ—ver â—e oâ— they bâ— above the age of eighteen yeares in that Act mentioned shall take the said Oath And if all the Subâ—ects in the Land above eighteen yeâ—res old have as by Law they are bound taken the sâ—id Oâ—th unlesse they will wittingly and willingly forsweare themselves they must with all their power defend the Kings Person and Dignity and by consequence they may not oppose either or doe such things as may endanger His Person and lessen His Authority and Dignity Neither may they be Newters and sit still suffering others to wrong him but they must stand up to maintaine his right and to vindicate his wrong And they must defend him by purse bodily service or what way soever they can else they are forsworne Eristes But may we not sometimes lawfully deny obedience to the Kings verball or Personall Commands Irenaeus Yes in some cases it is not only lawfull but necessary to disobey the command of the King as when God commands one thing and the King in a menacing and threatning way commands another then that Speech is seasonable Da veniam Imperator tu carcerem ille Gehennam minatur Give leave O Emperour thou threatnest my body with imprisonment but God can cast both my Soule and Body into Hell the worst and most darkesome Prison of all others In such a case we may and must neglect our duty to our Prince rather then forget our duety to God Nam Regum timendorum in proprios Greges Reges in ipsos Imperium est Jovis For Kings though they be Superiours in regard of their Subjects yet are they inferiour unto God Omne sub regno graviore regnum est Every Kingdom on Earth is under a greater in Heaven And the Apostolicall Canon Rom. 13.1 which wills us to be subject to the higher powers before the lower amongst men doth by Analogy instruct us to be principally subject to that highest power by whom the Powers on Earth are ordained and set in Order one above another When Pharaoh King of Egypt commanded the Hebrew Midwives to strangle the Hebrew Male Children in the birth they feared God and did not the command of the King Exod. 1.17 When Nebuchadnezzâ—r having erected a Golden Image commanded all people to fall down and worship it under penalty of being cast into the hot fiery â—â—rna â— â—hadracke Mâ—sech and Abednego refused to dâ—â— the command of the King because the Law of God forbad them to doe it Dan. 3.18 When Darius had signed a Decree That none should make any Petition to God save only to him for certaine dayes Daniel notwithstanding the Decree went into his House and his Chamber Windowes â—eing opened towards Jâ—rusalem kneeled upon his knees three times a day and prayed to his God contrary to the signed Decree and expâ—esse command of the King Dan. 6.10 The seven Brethren though Antiochus Epiphanes or rather Epimanes threatned to torment them with scourges and whippes yet they would not by all the threatnings and exquisite tormentâ— that â—e could use be compelled to taste of Swine flesh because it was against the Law of their God 1 Maâ—ab 7.1 And Julians Christian Souldiers though they readily sought his Bâ—ttells and obeyed him when he commanded thingâ— lawfull yet Quando veniebatur ad causam Christi Aug in Psa 124. non agâ— osâ—ebant nisi illum qui in Caelo erat quando volebat ut Idola colerent aut thurificarent praeponebant illi Deum When they came to the cause of Christ they would acknowledge no Lord but him that is in Heaven when he commanded them to worship Idolls â—o sacrifice and burne Iâ—cense to his Idoll gods they preferred God before their Prince And thâ— case was clearly resolved long since by the Apostles That when the Kings command câ—osseth the command of God then it is absolutely better for us to obey God than man Acts 5.29 Yet here we must take heed first that we be not led by fancies and groundlesse imaginations but be sure that what the King commands is against Gods Law Secondly That denying obedience we doe it in all humility without scandall and contempt Thirdly That yet we be content to obey passively without resisting the higher power For even then when we cannot with a safe Conscience obey the command of the King because we have received a couâ—ter-command from God we must be subject to him notwithstanding and not dare to rise up against him Nam qui iâ—sâ—rgit in Châ—istum Domini Psal 2.1 insurgit in Dominum Christi For he that riseth up against the Lordâ— Anointed riseth up against the Lord by whom he was Anoynted The least Injury Numb 16.11 1 Sam. 8.7 Indignity Affront of Disgrace that is done to the King whom God hath appointed his immediate Deputy and Vicegerent on Earth to Rule and Governe in his place doth in the reflex extend and redound â—o God himselfe the Author of all Rule and Government and by consequence it must needs be an hainous and hatefull sinne in the sight of God for Subjects to rise up against their Soveraigne though a Nero a bloody persecuter of the Faith much more against a Charles a gracious Defender of the Faith Amb. lib 3. epist 33. Sâ—int Amâ—rose highly commended the people of Millâ—in wâ—en there was hot persecution in the City for the Vâ—yce they then used Rogamus Auguste non pugnamus We omâ—â—nt O Emperour we sight not perhaps you will say tâ—ey durst not yes Non tiâ—emus tamen rogamus We seâ—â— not the Emperours Forces yet we entreat The like Speâ—ch Sâ—int Bernard useth in an Epistle of his to Lewis the French King Stabimus pugnahimus usque ad mortem si ita oâ—oâ—tuerit pro matre nostra Ecclesia Bern. Epist 221. sed Armis quibuâ— licet non scutis gladiis sed precibus fletibusque ad Deuâ— We will stand and sight for our Mother the Church if need be unto death with such Armes and Weaponâ— as lawfully we may not with Sword and Tarâ—et but with Prayers and Teares unto God Tertul. Apol. cap. 37. And Ter◠〈◊〉 in his Apologetick tells uâ— That the Ancient Churâ—hes 〈◊〉 time when they had Heathen and Persâ—â—â—ng Empâ—â—â—rs
Calvin Institut lib. 4. cap. 20. Sect. 29. If we be cruelly oppressed by a cruell Prince if we be polled and pillaged by a covetous or luxurious Prince if we be negligently governed by a carelesse Prince if for godlinesse we be as God be thanked we are not persocuted by an Impious and sacrilegious Prince let us in the first place remember our sins which no doubt are corrected by God with such scourges this will be a means to bridle our impatience with humility then let this thought come into our minds that it is not in our power without Gods help to mend or remedy such evils and therefore in the last place it remaines that we should implore the help of God in whose hands are the hearts of Kings and inclinations of Kingdoms Have you any other coulourable pretâ—nces which may in some sort seemingly excuse though in no sort justifie your taking up Arms to resist the King who is the highest power in this Kingdom next under God and therefore cannot be resisted without perill of damnation Rom. 13.2 Eristes You mistake Irenaeus we doe not resist the King or his legall power but only his verball personall illegall command which we may doe without danger of incurring the penalty threatned by the Apostle to such as resist the higher power Rom. 13.2 Irenaeus The Apostle in that Chapter commands all who live under authority to be subject to the higher power and proves by five perswasive convincing reasons that they ought to be subject First ab Authore from the Author of all power quiâ— non est potestas nisi a Deo because there is no power but of God Secondly he proveth that all must be subject to the higher power a bono ordinis from the good of order quia potestates quae sunt a Deo ordinatae sunt beâ—â—use the powerâ— that be are ordeined and set in order by God one above another and we should be Authors of confusion and perverters of that comely order which God who is the God of order and not of confusion hath ordeined if we should refuse to live in subjection unto him whom he hath appointed to rule over us Thirdly that we are to be subject to the higher power he proves a malo culpae because it is a sin to resist the Supreame Magistrate or the higher power for he that resisteth the power resisteth the Ordinance of God vers 2. Beware then how thou resist thy Prince upon any pretence or take pâ—rt with such as doe resist him by force of Arms for his Person is sacred his ordination divine and cannot without sin be resisted Fourthly that we must be subject to the higher power the Apostles proves a malo panae fâ—om the evill of punishment bâ—â—â—use they that resist and will not be subject shall unavoidably and deservâ—â—ly receive to themselves crimâ— juâ—gement if not temporâ—ll in this world yet most certainly eternall in the world to come unlesse they repent Lastly be proves that we must be subject to the higher powers a bono seâ—ieâ—atis from the good of Society because we that live in a civill Society receive and reape much good by their government they are the Ministers of God for our good Were there no King appointed to rule over uâ— we should soon see a generall Arâ—xy Disorder and Confusion in all estâ—tes in the Church such abuses as would mâ—ke us to abhorre the Sanctuary of the Lord in the Common-wealth such haiâ—ous enormities and impieties aâ— would vex our Soules to see and behold them In the 17. 18. 19. Chapters of the Booke of Judges there â—â—e may read of disorder upon disorder and still in the close this is alledged as the chiefe cause of all those disorders That there was no King in Israel to curb and restraine the insolent unruly passions of men but every one was permitted to doe what seemed good in his own eyes and no wonder that all things in the Church and State were then out of order when there was no King or no authority in the Supreame Magistrate to keep men in due order by all which it evidently appeares that Praestat sub malo Principe esse quam sub nullo It is better to live under the government of an evill or Tyrannicall Prince then to have none at all to govern uâ— Wherefore because all power is of God because the powers that be are tetagmenai ordained and set in order by God because it is a sin to resist the higher powers because judgement both temporall and eternall is the punishmenâ— of that sin lastly because they are the Ministers of God for our good therefore as the Apostle infers we must of necessity be subject unto them not only for feare of the temporall sword or inâ—uâ—ring their wrath and displeâ—suâ—e who cannot but be angry and much displeased witâ—â—hose that resist them but alâ—o for Conscieâ—ce sake towâ—rdâ— God who hath â—id a â—ye upon the Coâ—science of all â—nferiouâ— o pâ—rsorâ—â— tâ—e Dâ—â—y of Subjection to their Supâ—â—â—ours yâ—â— tâ—ougâ— tâ—ey be such aâ— tâ—â— higâ—er poweâ—â—â—en werâ— Tyrâ—â—t to their own Suâ—â—â—â— and Perseâ—meâ— of Christian Pro-fessour and proseâ—â— Enemies of the Câ—ristian faith He that waâ— Empeâ—our when Saint Paul wroâ—e that Epistle to the Romans was Nero a Tyrant a vâ—le anâ— violent opposer of Christâ—â—n Reâ—â—gion Nero saith leâ—â—ed Moulin was a Monster in nature the shame of humane â—â—â—d alâ—â— first Emperour that began to persecute the Church neverthelesse the Apostle Rom. 13. speaking of that power which was then in being saith that it was ordeined by God and that whosoever resisted the same resisted the ordinance of God and by their resistance did deservedly pull upon themselves damnation and if in the Apostles judgement it was a sin deserving damnation to resist Nero a bloody Tyrant and cruell persecuter of Christians what a haynous sin are they guilty of and what a judgement doe they deserve that resist His sacred Majesty our Soveraigne Lord King Charles who is the most gracious and religious King in Christendom Eristes I tell you we neither resist the King nor His Legall power but only His illegall will and command Irenaeus First are you sure that all or any of the Kings commands which you withstand are illegall if they be not then Boroughs your chiefe Advocate freely grants That there is no help left you but either to fly or passively to obey them though he command you to obey such Laws as be sinfull If they be every way illegall neither agreeable to the Law of God nor the Laws of the Land then you may doe well to enforme us how you may with a safe and satisfied Conscience resist them and neither resist the King nor His Legall power that you may resist them by a bare deniall of obedience unto them if such a deniall may be termed a resistance is formerly granted but may you resist them with armed violence will you cut his illegall commands in peeces with your Swords or beat them back with your Cannons doe not alter the state of the question and the point is cleare That the resistance which you make is not only against the verball commands of the King but against the King himselfe who gave those commands and by consequence against that Legall Kingly power or Royall Authority which can never be divorced from His sacred Person while He remains a King for though his authority may by Delegation or Commission be in His Courts where His Person is not ever present yet that His person can be any where or at any time without His Royall authority is such a sublime point such an hidden mistery of State such a new peece of Divinity that my faith is not strong enough to beleeve it nor yours or any other mans wit sufficiently able to prove it Surely the Primitive Christians were dull and stupid who poore simple ignorant Soules out of meer simplicity suffered so much because they were not capable of this subtle nice distinction which were it once admitted for currant and Canonicall Subjects might resist the Prince and lay violent hands up in His Person and yet be neither Traytors nor Rebells but canonized Saints And what can the poore Kingdom expect where the Person of the Prince is not held inviolable and sacred but combustion and confusion The Jews have a proverbiall saying Migrandum est ex illo loco uhi Rex non timetur That men should haste out of that place Country or Kingdom where the King is not feared thereby intimating that doubtlesse some great and fearfull judgement doth hang over it Oh then let me exhort you who have taken up Armes against your Soveraigne noâ— to turn Religion into Rebâ—llâ—on patience into violence fidelity into perjury subject 〈◊〉 into sedition and you London Lecturers that have been t e chiefe Trumpetters to this desperate unnaturall bloody irreligious Warre turn not your spirituall Militiae into that which is carnall doe not exhort men in the fear of God to fight against the King for that feare of God which doth not strengthen but abate the feare of the King and shrinke 〈…〉 obedience it is 〈…〉 a 〈…〉 â—ented devised â—oâ—â—â—â—â—ted by mâ—â— and taught or approved by God the true Religion fearâ— of God â—â—â—heth 〈◊〉 feare and honour the King to be subject 〈◊〉 him and not to resist Him I will conclude with a Prayer THen that art the God of Peace settle the Peace of this disâ—…ed Kingdom by casting faction out of the State and Schismâ—â— of the Church and by undeceiving the minds 〈◊〉 that have been seduced into open rebellion under a preâ—â—â—â—â— of Piety and Religion that so we may come once more to live a quiet peâ—ceable life in all godlinesse and honesty under the Religiouâ— Governmeâ—â— of our gracious Soveraigne â—hom doe thou O Lord long preserve to raigne over us an happy King of many blessings Errata Paâ—… 〈◊〉 â—ine to after the second word the adde Laâ—oâ— and. p. 9. l. 2. after 〈◊〉 â— or p. 11. l. 15. for secondly r. thirdly p. 28. l. 3. for there r. hir p â—4 l. 22. for unlawfullnesse r. lawfulnesse l. 24. for ordinances 〈◊〉 ordnances other literall fruits I leave to the correction of the inteâ—…igent Reader FINIS