of all Civill Engagements for unlimitted obedience is due to God only as is shewed before p. 27 28. Obj. But it will be said that this Engagement doth crosse and contradict 1. Both the Protestation made in Anno 1641. 2. And the Covenant made in Anno 1643. 3. And a Declaration of the House of Commons made in Anno 1646. 1. In the first we did Protest according to our duty of allegiance to maintain and defend his Majesties Royall person honour and estate Where was a full stop as not relating to any conditions 2. In the second we did covenant to preserve the Kings Majesties person and authority in the preservation and defence of the true Religion and the Liberties of the Kingdome That the world may bear witnesse with our consciences of our Loyalty and that we have no thoughts and intentions to diminish his Majesties just power and greatnesse 3. In the last it was declared by the House of Commons which Declaration was published in every Church and was commanded to be fastned up in every Church and is to be seen still in many Churches that their intentions were not to alter the Government by King Lords and Commons These things being protested covenanted and declared now to subscribe a Government without a King or House of Lords This is that which sticketh most and with many that are very moderate and truly conscientious R. This is thought to bee hard to bee answered But let us consider how things then stood And distinguish of the times 1. As things then stood all was really intended 2. But the Kings non-compliance and some miscarriage in the House of Lords have been the cause of the alteration of things both really intended Solemnly protested and Publikely declared 2. And though the Protestation was larger then the Covenant there being a full stop as not relating to any Conditions as I said before 2. Now his late Majesty continuing wilfully in his wayes which threatned ruine by his Forces to Religion and to Liberties Therefore the Covenant was upon second thoughts framed which was an addition to and an exposition of that clause of Defence as to his Majesties Person and Authority Shewing 1. Both wherein 2. And how far we should manage that Defence namely to the good of Religion and to the safety of the Commonwealth with all its just Rights and Priviledges and not to the prejudice of either So long as the King did shew himself a Father a foster Father of the Church and State the Kingdome was bound by its manifold engagements to defend his Person and his Power And had the King done his part timely and effectually it had been somewhat But consider 1. What Petitions were presented to him 2. What large proffers were made to him 3. What Delayes that I say nothing of Denyals were made by him 4. What Sinister Successes the many Addresses had from him 5. How fruitlesse all the Treaties have been since those engagements 6. What under-hand Dealings by his Party and not without his Privity there have been even during the times of those Treaties Whosoever shall but read that Declaration which setteth forth the reasons of the Resolves of both Houses then sitting for no more Addresses to be made to him shall see enough to make his heart relent in him even in both regards viz. of Religion and of Liberties I speak the truth in Christ Jesus I lie not my Conscience bearing mee witnesse in the Holy Ghost (r) Rom. 9. 1. That I cannot read it but my very Soul resolveth into teares at many things therein Declared which were of dangerous consequence both to Church and State And I hope no man can justly brand that Declaration with the imputation 1. Either of flattery on the one side 2. Or of falshood on the other If so it were ten thousand pities it is not published for generall satisfaction What passed in the Isle of Wight I cannot fully relate but somewhat there was which savoured not well as to security of Religion or Liberties which was the main cord of Obligation in all the Solemn Engagements both by Protestation and by Covenant 1. If any Commissions were then given underhand 2. If any Plottings by the Royall Party by vertue of any new or old Commissions to make that Treaty fruitlesse and Invalid even during the time of that Treaty 3. If any Combinations by the Royalists to attempt their owne ends by making Factions and Parties As who for King who for Parliament Of which the best affected had great Jealousies and not without just cause and many fears Then consider how farre that clause of Defence did oblige The ends being despaired of for to which those Engagements did relate Ob. Now some say that the whole Kingdome hath broken Covenant in not rising but sitting still till the King was put to death R. No the Covenant it self is not broken because the ends could not be secured And besides private men by private authority may not manage a rising against Authority The power of the Commons is in their trustees to them it belongs to Legitimate all publick Force Hee that taketh the Sword shall perish with the Sword saith Christ to Peter (s) Mat. 26. 52. that is he that taketh the sword of private revenge shall perish by the Sword of Publike Justice Well dead he is and not without the disposing hand of God It cannot be denyed but he was a personage of Rare and Royall parts And had he not been seduced by evil Counsels to his own ruine as Ahaziah was of whom it is said his Counsellors were the cause of his destruction (t) 2 Chron. 22. 4. Hee might still have been 1. A Glorious King 2. Over a most faithfull people 3. In a most flourishing Island But he is translated though by an untimely death to a more glorious company And now sits in a more glorious estate then ever he did on earth It was his Destiny laid on him by God and therefore while we lament as reflecting on his sad fate here let us rejoice in contemplation of his Glory in Heaven among the blessed Saints and Angels And now let us cast our eyes upon the Power now in being and since God hath set it up it is not in man to pull it down Subjection to the power is commanded by the Apostle And for my part since God hath set up this power and by it the Government I shall Subscribe freely resolving to be subject to the present Power because it is of God Ob. Here again some take offence Do you not see say they what a Confusion is crept in amongst us 1. All things 2. And almost all persons out of order Call you this a Reformation according to the Covenant R. I doe both see and mourn And it much dejects the hearts of many precious Saints to see 1. The Churches almost empty and the People running into Corners 2. The Publike Worship neglected 3. The Sacraments that of the Supper in
all Powers are not ordained by him Answ That was spoken of Ieroboam and those that followed him in the Kingdome of Israel They obtained not the Kingdom by vertue of the promise made to David but either by defection of the people or by usurpation they intruded themselves Therefore for that cause the Lord spake as he did Yet God did know it and had a hand in it as a judgement upon Rohoboam for his folly that the people did set up Ieroboam For the Lord owneth the thing This thing is done by mee saith the Lord (l) 1 King 12. 24. 2 Chron. 11.4 The Lord doth many times punish one sin with another and yet God may be said not to will the thing It is said of Elies sons that they harkened not unto the voice of their father because the Lord would slay them (m) 1 Sam. 2. 25. that is the Lord had given them up to a wilfull and disobedient heart for their wretchednesse that they might perish So in the Israelites setting up of Ieroboam God had a Judiciall hand as a punishment to them not an effecting hand and as a thing pleasing to himself Yet further to clear this matter wee must know that in Government these two things are to be distinguished 1. First the office it self with the institution of it this is of God Gods will is that there should be Authority in some or other that justice may be duely and truly administred That is that the good may be protected the refractory may be restrained and punished according to desert This the Apostle sheweth in the third and fourth verses of this Chapter Where he sheweth the ends of Government in these words Rulers are not a terrour to good workes but to the evill Wilt thou not be afraid of the Power doe that which is good and thou shalt have praise of the same for he is the Minister of God to thee for good But if thou doest that which is evill be afraid for he beareth not the sword in vain for he is the Minister of God a revenger to execute wrath upon him that doth evill (n) Rom. 13. 3 â— 2. Secondly the abuse of the Authority In which regard it may be said that the Power is not of God when the right ends for which it was ordained is not observed Therefore if ye marke the text in Hosea ye shall see it is said They have set up Kings but not by mee id est not by vertue of my promise and they have made Princes and I knew it not id est I approved not For though the Lord liketh Power yet he disliketh the abuse thereof Object If there be no power but of God then it seemeth that the power whereby we sin against God is of God Answ To answer this we must distinguish 1. The power of acting 2. From the exercise of that power In regard of activity so all that ability whereby wee are able to doe good and evill is of God In whom we live move and have our being But the exercise of that activity to diverse o Act. 17. 28. things as to good and bad is from contrary principles The one is from the grace of God the Creator The other is from the pravity of the creature Object Again it will bee said If wee must be subject to the Higher Powers then by consequent wee must bee subject to the Devill For he saith Christ is the Prince of the world (p) Ioh. 14. 30. And Paul calleth him the God of the world (q) 2 Cor. 4. 4. And the Prince of darknesse (r) Ephes 6. 12. And the Prince that ruleth in the air (s) Ephes 2. 2. Answ For answer hereunto 1. First we must distinguish of the word World For by World is sometimes meant the faithfull that are in the world over whom the Devill hath no ruling power Sometimes the wicked of the world these are they that are under the power of the Devill The whole world lieth in wickednesse saith Iohn (t) 1 Ioh. 5. 19. 2. Again the Devill is a God but in repute and a Prince but by usurpation God is the King of all the Earth (u) Psal 47. 7. The Devill hath no lawfull authority to rule or raign onely he incroacheth and usurpeth in Gods jurisdiction This for the first reason 2. The second reason is from the danger of resistance which reflecteth 1. First upon God whose Ordinance is resisted Hee that resisteth the power resisteth the Ordinance of God the powers being ordained of God Now Ordinances signifie Decrees and Appointments There are wicked Ordinances of men of which the Prophet speaketh (w) Esa 10. 1. But this is the Ordinance of God for the good of his people God in the beginning gave man a threefold power 1. First over himself to rule all his actions by the power of his Free will This is lost in Adam In whom wee all died (x) 1 Cor. 15. 22. 2. Secondly over the Creatures Have thou dominion saith God over the Fish of the Sea and over the Fowl of the Air and over every living thing (y) Gen. 1. 18. This is much impaired and almost utterly lost For as man disobeyed his Creator so many of the creatures have cast off the yoke of their subjection unto man 3. Thirdly one man over another and this is twofold 1. First Oeconomicall in the family 2. Secondly Politicall in the Commonwealth Both these remain Man hath them still though many men doe miserably abuse them God then hath instituted and ordained Government it is his Ordinance and man must submit and at no hand resist Now the Power is resisted two wayes 1. First by force in rising up and practising against Authority 2. Secondly by fraud as when the Magistrate is either by ill suggestions misinformed and incensed or when his just dues are detained Now mark the generality Whosoever by any ways resisteth the Power which is of God resisteth God himself And whoso resisteth God medleth with more then his match and he is sure to goe by the worst For who ever rebelled against God and prospered (z) Iob 9. 4. Whosoever saith my text No qualification of the person can qualifie the sinne of the person For the Commands of God doe concern all And the Soul that sinneth shall suffer for it (a) Ezek. 18. 4. Greatnesse is no priviledge Meannesse no excuse neither can bear out For indignation and woe to every soul of man that doth evill (b) Rom. 2. 8. 2. Again it reflecteth on man to this prejudice They that resist shall receive to themselves damnation saith the Apostle in my text 1. It is not said damage 2. But damnation which implieth punishment both in this life and in the next And that 1. Both by the hand of men for the Magistrate may punish his with some severe punishment as Imprisonment Confiscation and with death it self 2. And God will punish him both here and hereafter
like is said of Jeroboam Hee gat the Kingdome of Israel by a faction (d) 1 King 12. 19. yet the Lord saith he exalted him and made him prince over the people Israel (e) 1 Kin. 14. 7. And Zimri conspired against Ela the son of Baasha and reigned in his stead (f) 1 King 16. 10. of whom it is said that he destroyed al the house of Baasha according to the word of the Lord (g) 1 King 16. Ob. Some may happily say that I am no friend to Kingly Government R. I am a friend and will be a friend to Government to what Government so ever the Lord is and shall bee pleased to set up 1. If he set up Kingly Government again as I have been so I shall be subject to it 2. And now that he hath set up another Government I dare not make resistance The visible power for the present is that which I shall eie with reverence and respect 1. If good then have I cause to joy with the people of God 2. If bad I must reflect upon the cause which is sin However therefore Paul in my text biddeth me be subject And what I have now spoken as in mine owne person I doe entreat all Subjects to apply it to themselves because my text saith Let every Soule be subject to the Higher Powers I had thought here to have made an end but I am necessitated to enlarge my selfe to free my self from imputations which might be cast upon mee for some things which I delivered in the beginning of our unhappy Distractions viz. Concerning the Hostility the Arms which were taken up by the Parliament for the security of the State And then I said and so I say still That Armes were first taken up by the counsell and advice of an adverse disaffected party 1. To deprive the Kingdome of its undoubted rights 2. To invade Religion 3. And to suppresse all Parliamentary power for the time to come Notwithstanding the many humble addresses and large proffers of both Houses then sitting of augmentation of Honour and Revenew And therefore Armes were reassumed by the best affected for the Kingdomes safety and to defend what the Law of Natures and the Laws of this Nation had made our owne And what He by whom Kings reign had given unto us To clear this we must remember that Arms were first taken up by the instigation of a discontented party 1. To force conditions upon the Parliament and thereby to bring the Kingdome into a miserable slavery under Prerogatives lawlesse and unlimitted power 2. And to protect and keep notorious incendiaries from the hand of Justice And consider withall 1. Both what Proclamations were procured to render the Parliament and Parliamentary proceedings odious to the people 2. And what attempts were made to Quash Quell Suppresse the present Parliament notwithstanding its establishment by a Law to which his Majesty then was a party and thereby to deprive the Kingdom of all hope of benefit by Parliaments for the time to come Let all indifferent men judge if the Parliament had not cause to stand up in the Kingdomes and its own defence And if the Kingdome was not concerned as the case then stood to stand up with and for the Parliament the Kingdomes Trustees and to Covenant with them in the presence of the King of Kings 1. The Laws were violated 2. The State distracted and distempered by factious Spirits 3. Religion the joy of our lives the very life of our souls was in danger 4. The Subjects Priviledges and Proprieties were invaded 5. Notorious Delinquents stood up and were protected from Law against all Law 1. The Cause was common 2. The Faction great 3. Their violence insufferable 4. And every ones Interest was concerned in it By which means the Kingdom lay bleeding and weltering in its bloud Consider these things and judge righteously For Armes were not taken up against the King directly but against his and the Kingdomes enemies Against those that had set the Nations in Combustion Ob. But that was the Kings party And was it the part of Subjects to take up Arms against him in his party R. The Kings party was two wayes to be considered 1. Either as his person was engaged by meere sur prizall onely 2. Or as he might engage himselfe by voluntary consent whereby hee may bee said to bee surprised in his judgement also 1. For the first the case is clear that Armes might bee taken up to disingage his person howsoever or by whomsoever it might be in danger of surprizing or if it had been actually surprized To this purpose we have the example of Abishai his reskuing Davids person from Ishbi-Benob when slaughter or surprizall was justly to be feared (h) 2 Sam. 21. 16. and Abrahams example in reskuing of Lot is (i) Gen. 14. 16. not altogether impertinent And if none can be be excused if he help not the innocent when hee is in danger as Solomon saith If thou forbear to deliver them that are drawn to death and those that are ready to be slaine c. (k) Pro. 24. 11. Then much lesse can Subjects bee excused if they see their King in apparent danger and withdraw from him 2. For the second grant it was so yet where his voluntary consent was not regulated in the judgement of the Grand Councell of the Kingdome which ought to be Iudge next under God and his word of all State Queries and in this case Armes might bee taken up by the advice and Authority of that Grand Councell rather then the whole should wrack and come to ruine And this maketh the case clear that Armes were not taken up 1. Against the person of the late King 2. Nor against his Politick power 3. Nor against a Legall party But against a discontented a perfidious party to their country that had Captivated his Majesties person or his judgment or both by force or flattery for their own pernicious ends Thus was King Charles abused and made resolute to the ruine of himselfe and of his Posterity Besides the King in one of his Messages to the Parliament or in one of his Declarations confessed that the Parliament had power sufficient to take up Armes 1. In their just defence 2. For the Kingdomes safety 3. And to bring Delinquents unto Justice Which is an unanswerable argument to prove the Legality of the Defensive Warre it being concluded directly from his grants Obj. Some say that hee was driven from the Parliament R. I demand Who drove him Not the Parliament for they used no force nor any thing that might terrifie and affright him If it were clamours of discontented people I dare say if he would been pleased to stay they would have provided for his safety before their own The truth is he was drawn away by the adverse party for Destructive ends But let me demand Did not many petitions follow him from place to place To Newmarket and almost if not altogether to York
prove but meer illusions and devoid of confidence So much for the first Argument Arg. 2. Again Solomon saith where the word of a King is there is power and who may say to him What dost thou (t) Eccle. 8. 4. A. This argument hath two parts 1. First that every word of a King hath power 2. Again that in his wayes and doings hee is uncontrollable 1. For the first Hath every word of a King power How then came it to passe that King Sauls words had no more power He said and bound it with an oath that Jonathan his son should die but the people gainsayed and rescued Jonathan (v) 1 Sam. 14. 45. And wee doe not read that ever the people were faulted for it But this is certain that when a Kings word is rash ridiculous impious or impossible it hath no power in it 1. No commanding power in regard of the thing commanded 2. Though there may likely be a condemning power in respect of the person refusing 2. Again is a King in all his doings not to be controlled Solomon doth not speak of the Illegality of the thing but only of the danger He doth not say It is not lawfull to say to a King What dost thou but he doth insinuate that it is full of danger Who may say that is Who may safely doe it For 1. First it seemeth to be lawfull it may be said to a King What dost thou as appeareth By that of Samuel to Saul What hast thou done (w) 1 Sam. 13. 11. And by that of Elijah to King Ahab I have not troubled Israel but thou and thy fathers house (x) 1 Ki. 18. 18. And by that of John the Baptist to Herod It is not lawful for thee to have thy brothers wife (y) Mat. 14. 4. 2. But it seemeth to be very dangerous if we consider Jeroboams dealing with the man of God Lay hold on him said Jeroboam (z.) 1 Kin. 13. 4. Or Ahabs dealing with Micaiah Put this man in prison (a) 1 Ki. 22. 27. Or Amaziah his dealing with the Prophet that did reprove him Art thou made of the Kings Councel Why shouldst thou bee smitten (b) 2 Ch. 25. 16. It is therefore lawfull person and manner considered but is very dangerous Arg. 3. Again Solomon saith The fear of a K. is as the roaring of a Lyon whoso provoketh him to anger sinneth against his own soul (c) Pro. 20. 20. Where ye see Sin and Soul joined together and it must needs imply that such an one sinneth damnably or to death A. I answer that this is a fallacy of the figure of speech for neither Sin nor Soul are used in a proper sense For 1. First by Soul is meant Life as in divers other texts of Scripture but especially in the Psalmes as in these passages that follow Deliver my Soul from the ungodly (d) Psal 17. 13. They have laid waite for my Soul (e) Psal 57. 4. Lest he tear my Soul like a Lyon (f) Psal 7. 2. And in many other such like passages Soul is used in that sense 2. Again the word Sinne is not alwaies used to signify a transgression of a Divine law which is properly called Sinne as John defineth Sinne to be the transgression of the Law (g) 1 Joh. 3. 4. But 1. Sometimes it is largely used for missing of a mark Thus it is said of the Children of Benjamin that they could sling stones at an hairs breadth and not sinne or misse (h) Judg. 20. 16. And saith Solomon He that is hasty with his feet sinneth or slippeth (i) Prov. 19. 2. 2. Again a man is said to sin against another man by doing some injustice to him whereby he is either hurt or wronged In which sense Reuben said to his brethren Spake I not unto you saying Doe not sin against the child (k) Gen. 42. 22. 3. And a man is said to sin against his own soul when hee doth something which may call his life in question And thus is Solomon to be understood in the text objected viz. He that provoketh a King to anger sinneth against his own Soul And that this is Solomons meaning it appeareth by two other passathe Proverbs viz. The Kings wrath is as the roaring of a Lyon (l) Prov. 19. 12. The wrath of a King is as the messengers of death (m) Prov. 16. 14. But if any list to interpret Sinne and Soul properly then it must be understood of a just provocation and not of every anger or offence rashly taken And it cannot be forgotten who took up arms first and who stroke the first blow But why doe I speak of provoking a King when we have no King in Esse no not so muth as in Posse so far as we can see with the eyes of worldly possibility But a King we had when I first delivered these things But he is dead and gone and as I said before I doe often lament over him as David did over Abner (n) 2 Sam. 3. 38. and over Saul and Jonathan (o) 2 Sam. 1. 19. and as all Judah did over Josiah The crown is faln from our heads woe to us that wee have sinned (p) Lam. 5. 16. O brethren we have sinned 1. Our sins miscarried him into Illegall courses 2. Our sins apprehended secured arraigned condemned executed him Let the Nation therefore lament her sins and prize Superiors at a higher rate And for our sins God hath made an alteration Let us not struggle against the Dispensations of over-ruling Providence But let us say with the Psalmist This is the Lords doing and it is marvellous in our eyes (q) Psa 118. 23. And let us own the Power in their hands to whom God hath transferred it And we now see where the Power is let us own it and be subject to it And spoken be it to every Soul Let every Soul be subject c. The Conclusion All that is said before considered I for my part can see no ground 1. Either in Reason 2. Or of Religion Why I should make any scruple of Conscience to subscribe the Engagement Why I may not 1. Freely subscribe 2. Faithfully observe 3. Cordially obey 4. Constantly submit unto that Government which is now setled by full anthority of the Power in Being which must be acknowledged as things now stand to be in the hands of the Commons of England by their Trustees and Representatives in Parliament The form of the Engagement is this I T. C. doe declare and promise to bee faithfull to the Common-wealth in the Government now established without a King or House of Lords And note I pray you that faithfulnesse to the Common-wealth in the Government established to which we do oblige our selves by subscription is not to be understood of an unlimited subjection in regard of things to be done but it is to be understood of things lawfull possible and honest Which is the condition
A TREATISE OF SUBIECTION TO THE POVVERS Preached almost a yeer since and now copied out for the Presse yet not to flatter any but to inform all To the Powers I say as Jehosaphat did 2 CHRON. â—9 6. Take heed what yee doe for ye judge not for men but for the Lord who is also with you in the judgment To others I say in the words of the Apostle 1 PET. 2. 13. Submit your selves to every Ordinance of man for the Lords sake whether it be to King as to Supream or to Governours as unto them that are sent of him for the punishment of them that doe evill and for the praise of them that doe well Homo sum non possum non errare Haereticus esse nolo quia sum Christianus By THO. CARRE London Printed for Andrew Kembe and are to be sold at his shop on Margarets Hill in Southwark 1651. To the Honor ble Committee for Plundered Ministers Happiness both here and for ever HONORABLE GENTLEMEN YEE are in place of high Trust under the Supream power of this Common-wealth whom God hath y 1. Advanced to highest dignit 2. And made prosperous even to wonder and admiration Never was this Common-wealth more populous Never were 1. Armies more potent 2. Souldiers more resolute 3. Successes more if I may use the word Fortunate The Heavens have been Auspicious The Celestiall Influences Propicious And God himself obvious to the eyes of all that can see In Miracles in Mercies in Victories Eternall fame attendeth the Assertors of our Liberties here Immortall glory in Heaven But my Intentions aime in particular at you Noble Trustees For yee are the Fathers of the Clergy to protect or to punish to Settle or Sequester according to merit and desert And I having from the first hitherto endeavoured to advance the Justice of the Cause so far as my weak abilities could attain To which end I both preached it up in the Countrey and penned an Apology which had the allowance of an Imprimatur by M. Iohn White 1643. But it miscarrying how I know not I made it as common as I could with my pen witnesse two Copies wherewith I presented the Honorable Committee at Bury besides others which I gave to some Commanders and other friends in the countrey And now the last September I preached the substance of this wherewith I now present your Honors in my Cure at Mickfield in Suff. But how it took I may in part judg I therefore now flie to you as to my City of Refuge humbly craving safeguard under the wings of your Benignity hoping of better acceptance from the Presse then from the Pulpit at that time This subject I know well is not pleasing unto all it hath I know not whether more enemies or friends Men love Liberty Restraint is tedious to the most Every one would rule few are willing to be ruled unlesse it be under such a person or in such a way as they do best affect But I look 1. Upon Government in generall as upon a speciall gift of God 2. Upon the present Government as upon a Notable and Singular Dispensation of over-ruling Providence And as Ioshua said to the people Choose you whom Jos 24. 14. yee will serve as for mee and my house we will serve the Lord. So say I Let others doe what they please I for my part will honor the present power with all realty and faithfulnesse and I will submit thereto both for his sake that hath set it up and for conscience of my duty The nature of this Discourse considered I durst not adventure it abroad but under favour and Protection of Authority And I hope your Honors will 1. Both allow the matter 2. And Protect the Author who layeth himself low at your feet humbly craving acceptance and if worthy countenance against all Anti-Parlimentarian Criticks Carpers and Deriders And so resteth he that is and will be A Servant of Servants to the Power and a faithfull Observant of your high authority under that power of this Common-wealth Tho. Carre From my Study July 31. 1650. To all my Loving Country-men the free Commoners of the Common-wealth of England Grace and Peace Men Brethren and Fathers My Respects answerable to your severall Places premised Know ye that I doe herein indeavour to hold forth 1. The much Questioned 2. But unquestionable Truth of Subjection to the Powers For men are miserably distracted at this time by reason of the overtures in Government They halt between the two opinions of Monarchy and Commonalty And as it was in times past the people were divided into two parts the one half followed Tibni the son of Ginah to make him King the other halfe 1 King 16. 21. followed Omri and which prevailed yee may there see So now a great part is for one kind of Government and a great for another I for my part look upon the present Power and I verily think I ought so to doe for Providence is predominant in this as well as in all other occurrencies For Promotion cometh neither from the East nor from the West nor from the South it is neither by Casualties nor from Constellations but it is God that putteth down one Psal 75. 7. and setteth up another And Daniel telleth King Nebuchadnezzar That the most High ruleth in the Kingdome Dan. 4. 17. of men and giveth it to whomsoever hee will and setteth over it the basest of the People And what God setteth up who can pull it down Beloved Countrey men I would the world should know 1. That as I would bee loth to shew my self a Claw-back Time server 2. So I would not willingly bee thought to bee a rigid Time-opposer But a most humble waiter upon God in the dispensations of his most wise and just providence And this I do solemly professe that I would sooner have 1. My Brains beaten out with Bats 2. My Tongue plucked out by the Roots 3. My hand chopt off with a Sword Then I would 1. Strain my Wit to invent 2. Give my tongue liberty to speak 3. Or publish ought with my Pen Whereby a lawfull right or interest might suffer the least prejudice I meddle not therefore with the much spoken of Right whether by Succession as men are pleased to call it or otherwise I leave that to Statists I meddle only with the Visibility of the Power And 1. Where or in whose hands it is we all see 2. From whom it is we cannot but know 3. What is our duty I do endeavour to shew Leaving the rest to your considerations Brethren I will not use many words for a word is enough to the wise and they that are otherwise will hear no reason Yet let me speak freely to you in the words of the Apostle Rom. 9. 1. I speak the truth in Christ Iesus I lie not my conscience also bearing me witnesse in the Holy Ghost I have written nothing in all this Discourse of Subjection but what is if I
be not grossely mistaken according to the truth of Gods Word Si quid rectius nosti Candidus imperti si non his utere mecum But if any shall cavill and contest I say again with the same Apostle Am I therefore become your enemy because Gal. 4. 15. I tell you the truth And so between hope and fear resteth he that is and will be Your Servant in and for Christ and for the Publike peace Tho. Carre From my Study this 1 of Aug. 1650. A TREATISE OF SUBIECTION TO THE POVVERS ROM 13. 1 2. Let every Soul be subject to the Higher Powers for there is no Power but of God the Powers that be are ordained of God Whosoever therefore resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves Damnation THis whole Epistle consists of two parts 1. The former part containeth matter of Doctrin viz. of Predestination Justification Calling Sanctification and Salvation These are discoursed in the eleven first Chapters 2. The other containeth exhortation by way of use and application in the Chapters following to the end of the Epistle And this was Pauls method in all his other Epistles for every where hee harpeth on these two strings 1. Doctrins of holy faith 2. And exhortations to a godly life And that which was Pauls method in all his writings is the fittest method for a Minister in his preaching namely to join Doctrine and Exhortations as inseparable companions That so 1. By sound Doctrin the judgment may be setled in the truths of God 2. And by powerfull application the conscience may bee pressed the manners reformed and the conversation ordered in the ways of godlinesse And that Sermon which wants one of these may be said truly to be maimed and defective It was the commendation which Lactantius gives of Cyprian that he was plain in his Doctrin powerfull in his Exhortation And it is required of a Minister not only to feed but to doe it wisely and faithfully considering Time Place and the state and condition of the people Hereupon Paul speaketh of milk for babes and stronger meat for grounded christians (a) 1 Cor. 3. 2. Heb. 5. 12. as if he should say principles for the one deeper points for the other Yet in both he must respect 1. Both Science that he may divide the word of truth aright (b) 2 Tim. 2. 15. 2. And Conscience that he may divide the word of truth aright (b) 2 Tim. 2. 15. And as he hath a Mission so he must look into his Commission and that with diligence and conscience That he may take the mind of God aright and deliver the same faithfully to the people Hereupon it is that Paul giveth Timothy in charge To hold faith and a good conscience (c) 1 Tim. 1. 19. and to attend to Reading to Exhortation and to Doctrin (d) 1 Tim. 4. 13. and he warneth Titus to exhort rebuke with all authority (e) Tit. 2. 15. And this teacheth those that are hearers that they must be content nay they must be desirous to hear both And not to be 1. All for Doctrin as the Athenians were for news (f) Acts 17. 21. 2. Nor all for use and application as the injudicious vulgar are who would have particular sins inveighed against and damnation preached from every text I confesse it is fit that sin should have a blow upon all occasions and that damnation should be preached yet with respect unto the Text for he may justly be charged with rashnesse that wrongeth his friend to harm his enemy So he that inveigheth a against sin more then is occasioned from his text Application must be grounded upon Doctrin even as a house cannot hang in the air it must be setled on a sure foundation even so that application which wanteth Doctrine to support it is not much better then an impertinent discourse This for the generall of the whole Epistle Now the Apostle having spent the eleven first chapters in Doctrine as I said before Now he proceedeth in the rest of the chapters to presse his Doctrins home by several Exhortations For 1. In the twelfth chapter hee laies down three severall Exhortations as first To the sincere service of God in the two first verses Then to a sober use of spiritual gifts unto the 9 th verse Lastly to certain offices of charity to the end of that chapter 2. In the thirteenth chapter hee speaketh principally of those duties which concern us toward civill Magistrates And withall he commendeth love unto Christians and dehorteth them from some grosse sins unbeseeming their profession 3. In the fourteenth chapter he sheweth the use of indifferent things about which there was a very hot contention between the beleeving Gentiles and the converted Jews and sheweth how the strong should bear with the weak and both the strong and weak should behave themselves one to another 4. In the fifteenth chapter he finisheth his former Exhortations to the strong how they are to bear with the weak and to that purpose he presseth the example of Christ 5. In the sixteenth chapter he concludeth his Epistle with familiar salutations Q. Only the Question may be made Why the Apostle did so earnestly presse subjection to Civill Magistrates R. I answer that it was to acquit the Christians of that imputation that was cast upon them and upon their profession and for which they were persecuted by the Heathens They were defamed to bee enemies to the policy of Common-wealths and to Civill Magistracy But Paul acquitteth them and their Religion from that imputation by pressing Subjection upon Christians Obj. But it will be said that the Magistrates then were Infidells For the Roman Emperors and their subordinate officers did Lord it over the Christians at that time R. True yet subjection was due to them because they were in place of Civill superiority Though they were lawlesse persons in themselves yet were they lawfull Magistrates in their times They were under God they were his Vice-gerents though themselves were wicked And for this cause it is that the Apostles did presse subjection upon the Christians at that time when they were under the Civill power of Heathen Magistrates 1. Paul not only in this text but in other places doth press it For writing to Timothy hee saith I exhort that first of all Supplications Prayers and Intercessions and giving of thanks be made for all men for Kings all that are in authority that we may lead a quiet and a peaceable life in all godliness honesty (g) 1 Tim. 2. 1 2. and he biddeth Titus to put them in mind to be subject to principalities and powers and to obey Magistrates (h) Tit. 3. 1. 2. Again Peter saith Submit your selves to every Ordinance of man for the Lords sake whether it be to King as to Supream or to Governors as to them that are sent by him for the punishment of evill doers and for the praise