A TREATISE OF SUBJECTION TO THE POWERS.  
Preached almost a year since, and now copied out for the Press; yet not to flatter any, but to inform all.  
To the Powers I say as Jehosaphat did,  2 CHRON. ●9. 6. 
Take heed what ye do, for ye judge not for men, but for the Lord who is also with you in the judgement.  
To others I say in the words of the Apostle,  1 PET. 2. 13. 
Submit yourselves to every Ordinance of man for the Lords sake, whether it be to King, as to Supreme; or to Governors, as unto them that are sent of him for the punishment of them that do evil, and for the praise of them that do well.  
Homo sum, non possum non errare:  
Haereticus esse nolo, quia sum Christianus.  
By THO. CAR.  
London, Printed for Andrew Kembe, and are to be sold at his shop on Margaret's Hill in Southwark, 1651.   

To the Honble Committee for Plundered Ministers: Happiness both here, and for ever.  
HONOURABLE GENTLEMEN,  
YE are in place of high Trust under the Supreme power of this Commonwealth: whom God hath y,  
1. Advanced to highest dignit  
2. And made prosperous even to wonder and admiration.  
Never was this Commonwealth more populous. Never were  
1. Armies more potent,  
2. Soldiers more resolute,  
3. Successes more (if I may use the word) Fortunate. The Heavens have been Auspicious: The Celestial Influences Propicious: And God himself obvious to the eyes of all that can see, In Miracles, in Mercies, in Victories. Eternal fame attendeth the Assertors of our Liberties here, Immortal glory in Heaven.  
But my Intentions aim in particular at you, Noble trusties; For ye 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 Country, and penned an Apology, which had the allowance of an Imprimatur by M. john White, 1643. But it miscarrying, how I know not, I made it as common as I could with my pen, witness two Copies wherewith I presented the Honourable Committee at Bury: besides others which I gave to some Commanders, and other friends in the country. And now the last September I preached the substance of this wherewith I now present your Honours, in my Cure at Mickfield in Suff. But how it took I may in part judge. I therefore now fly to you as to my City of Refuge, humbly craving safeguard under the wings of your Benignity, hoping of better acceptance from the Press, 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, unless it be under such a person, or in such a way as they do best affect. But I look  
1. Upon Government in general, as upon a special gift of God.  
2. Upon the present Government as upon a Notable and Singular Dispensation of overruling Providence.  
And as joshua said to the people, Choose you whom 
Jos. 24. 14.  ye will serve, as for me and my house we will serve the Lord. So say I, Let others do what they please; I, for my part will honour the present power with all realty and faithfulness: 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 Honour's 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 Critics, Carpers and Deriders.  
And so resteth he that is, and will be  
A Servant of Servants to the Power: and a faithful Observant of your high authority under that power of this Commonwealth. Tho. Car. From my Study, July, 31. 1650.   

To all my Loving Countrymen the free Commoners of the Commonwealth of England, Grace, and Peace.  
Men, Brethren and Fathers,  
My Respects answerable to your several Places premised; Know ye that I do herein endeavour 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 half 
1 King 16. 21.  followed Omri, and which prevailed ye 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 do; 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 Nabuchadnezzar, That the most High ruleth in the Kingdom 
Dan. 4. 17.  of men, and giveth it to whomsoever he will: and setteth over it the basest of the People. And what God setteth up, who can pull it down?  
Beloved Country men, I would the world should know,  
1. That as I would be loath to show myself a Claw-back Time server.  
2. So I would not willingly be thought to be 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 solemnly profess, that I would sooner have  
1. My Brains beaten out with Bats,  
2. My Tongue plucked out by the Roots,  
3. My hand chopped off with a Sword,  
Then I would  
1. Strain my Wit to invent,  
2. Give my tongue liberty to speak,  
3. Or publish aught with my Pen,  
Whereby a lawful 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 show. 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 jesus, I lie not, my conscience also bearing me witness in the Holy Ghost. I have written nothing in all this Discourse of Subjection, but what is (if I be not grossly mistaken) according to the truth of God's Word. Si quid rectius nosti, Candidus imperti: si non, his utere mecum.  
But if any shall cavil 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 Public peace, Tho. Car. From my Study, this 1 of Aug. 1650.   

A TREATISE OF SUBJECTION TO THE POWERS.  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 Doctrine, 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 Paul's method in all his other Epistles; for every where he harpeth on these two strings.  
1. Doctrines of holy faith.  
2. And exhortations to a godly life.  
And that which was Paul's 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 Doctrine the judgement may be settled in the truths of God.  
2. And by powerful application the conscience may be pressed, the manners reform, and the conversation ordered in the ways of godliness.  
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 Doctrine, powerful in his Exhortation. And it is required of a Minister, not only to feed, but to do 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 Doctrine 
(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 Doctrine; 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 confess 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 rashness that wrongeth his friend to harm his enemy. So he that inveigheth a against sin more than is occasioned from his text.  
Application must be grounded upon Doctrine; even as a house cannot hang in the air; it must be settled on a sure foundation: even so that application which wanteth Doctrine to support it, is not much better than an impertinent discourse. This for the general 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 press his Doctrines home, by several Exhortations. For,  
1. In the twelfth chapter he lays down three several 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 he speaketh principally of those duties which concern us toward civil Magistrates. And withal, he commendeth love unto Christians, and dehorteth them from some gross sins unbeseeming their profession.  
3. In the fourteenth chapter, he showeth the use of indifferent things, about which there was a very hot contention between the believing Gentiles and the converted Jews; and showeth 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 press subjection to Civil 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 be enemies to the policy of Commonwealths, and to Civil 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 than were Infidels. 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 Civil superiority. Though they were lawless persons in themselves, yet were they lawful 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 press subjection upon the Christians at that time when they were under the Civil power of Heathen Magistrates.  
1. Paul, not only in this text, but in other places doth press it. For writing to Timothy, he 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 yourselves to every Ordinance of man for the Lords sake, whether it be to King as to Supreme, or to Governors: as to them that are sent by him for the punishment of evil doers, and for the praise of them that do well 
(i) 1 Pet. 2. 13, 14. .  
3. And Judas faults them that despise Government, and speak evil of them that are in authority 
(k) Judas 8. , to whom also the Apostle Peter doth agree 
(l) 2 Pet. 2. 10. . And because there is so much grumbling, and heartburning at this time, by reason of the overtures in Civil government, I shall take occasion to speak of that subjection which is due to those that are now in place of eminency; and the Visible power at present, both to promote virtue, and to punish vice.  
We were not long since, and for a long time before under Monarchical Government: under the Power of famous Princes. But now we are altered into another form. This the Lords doing. He foundeth, and confoundeth Kingdoms. By him Kings reign 
(m) Prov. 8. 15. , and by him they come to ruin. If ye do wickedly, ye shall perish both ye and your King 
(n) 1 Sam. 12. 25. . The Lord it is that putteth down one, and setteth up another 
(o) Psal. 75. 7. . And it is said in Daniel, that the most High ruleth in the Kingdom of men, and giveth it to whomsoever he will, and setteth over it the basest of men 
(p) Dan. 4. 17. . And what is of Gods doing, man may admire, it is in vain for him to resist. For as Gamaliel said to the Council concerning the Apostles; so say I in behalf of the Power, Refrain from these men, and let them alone, for if this council or work be of men, it will come to nought: but if it be of God, ye cannot overthrow it, lest happily ye be found to fight even against God 
(q) Acts 5. 38. . Come and see (faith the Psalmist) the works of the Lord: he is terrible in his do toward the children of men 
(r) Psal. 66. 5. . He doth cut off the spirit of Princes: he is terrible to the Kings of the earth 
(s) Psal. 76. 12. .  
Come, I say, see, and admire. Few men look higher than on secondary causes. They complain of this thing or that: of this man or that: if it were not for this or that, things would have been otherwise. But a wise man looketh up to God as the author of all alterations. The chief men of Israel rejected Christ to reign over them: of whom Peter saith, to whom coming as to a living stone, disallowed indeed of men, but chosen of God, and precious 
(t) 1 Pet. 2. 4. . And David spoke of him Prophetically, The stone which the Builders rejected is become the head stone of the corner. This is the Lords doing (saith he) and it is marvellous in our eyes 
(u) Psal. 118. 22. , which text of David is alleged by Christ 
(w) Mat. 21. 42. , and by Peter 
(x) Acts 4. 11. 1 Pet. 2. 7. , and hence I conclude, That the Lord hath an hand in all Alterations, Civil and Ecclesiastical: Political and Economical: Personal and Public. And if a sparrow lighteth not upon the ground, but God hath a finger, a providential finger in it 
(y) Mat. 10. 29 ; Then in all alterations, and altercations Providence must be prevalent.  
1. The Lord gave the Israelites a King at their foolish importunity 
(z) 1 Sam. 8. 5. , in which regard the Lord saith he gave them a King in his anger 
(a) Hos. 13. 11. .  
2. And the Lord taketh away a King in his displeasure. Josiah was a good King. He did that which was right in the eyes of the Lord, and walked in the ways of David his father, and turned not aside to the right hand, nor to the left 
(b) 2 Kin. 22. 2. ; like him there was no King before him that turned to the Lord with all his heart, and with all his soul, and with all his might, according to the Law of Moses: neither after him arose there any like him. 
(c) 2 King. 23. 25.  Yet he was taken away in the flower of his age, in God's anger to Judah 
(d) 2 King. 23. 26. , And Jeremiah and all Judah lamented the loss of him 
(e) 2 Chr. 35. 25. .  
We had a King, but our sins have taken him away, and the Government from his. The State is now the visible power: they have taken the Government upon them. They make Laws, they order the Coinage, they do all things, and we must be subject. God hath set them up: and there is no struggling against the dispensations of his overruling Providence: lest, like a fish in the net, or a beast in the mire, we bring ourselves into a worse condition. For my text saith, There is no power but of God. Therefore,  
1. How ever the Power had advanced itself;  
2. Or however it shall manage matters;  
Yet we must be subject, either doing things that shall be commanded, if lawful: or submitting to censure, or to punishment, yea though the cause deserve it not.  
Q. But will some man say, Is the State incontrollable? may there be no resistance in case of Tyranny, or oppression? It is a rule, that from whom Kings have their Precedency, by the same they may be resisted, and as case may require deposed: but this must be by the whole State, not by any private or particular power. So the Parliament being the Kingdom's trusties for the Kingdom's good; may not the Kingdom rise against them, if they falsify the trust reposed in them?  
A. The case seemeth to be alike. But it is a captious question, therefore I shall not determine it. Yet this I say, there is some difference: for the Parliament are the Kingdom Representative; and what they do the Kingdom doth it. And can the Kingdom have two Representatives at once? or by what authority shall they make a new Election while the former are in being? This passeth my understanding. But to proceed.  
1. King's are not simply necessary unto Government: though a King may be an ornament, a beauty, a benefit, and a blessing: The Israelites had no King for a long time; yet were well governed.  
2. There may be Governors that may exercise Kingly authority, and not have the title: which made Peter require subjection unto Governors as well as to Kings 
(f) 1 Pet. 2. 13, 14. .  
We had a King, but now we have none in Esse, nay not so much as in Posse, so far as we can see with the eye of worldly possibility. I say nothing of the Right, I leave that to Statists, who are versed in the fundamental laws of this Nation. But to the visible face of things as they now stand, God hath transferred the Government: and we must wait upon God, making no disturbance. Let him alone with his work; and let us mind our own, which is Subjection.  
These things I have spoken by way of preface, not for any evil will that I have to Kingly Government: but to press subjection to the Powers. My intents are known to God only, to whom I must be accountable.  
Q. But what say you to the posterity of the late King, as relating to the title of Succession?  
R. I answer, It is transcendent, far above my capacity. I, for my part, meddle only with the visibility of the Power. And where it is we all see. For,  
1. Whose is the Coin;  
2. Who make laws;  
3. Who exact and receive Custom, Tributes, Taxes, we all know.  
These are appendent to the Power. Therefore though I shall  
1. Honour that Posterity in my heart.  
2. Wish well to it in my thoughts.  
3. Speak honourably of it with my tongue.  
4. And endeavour to advance the dignity of it with my pen upon all necessary and just occasions;  
Yet I shall leave it for the present to the wisdom and justice of the Superior power now in being. And shall acquiesce in the judgement and determination of the Highest Court, which is, and aught to be Judge, next under God, and his Word, of all Queries of this nature. And now to my text, which hath these two parts.  
1. First, is a duty which is enjoined by Apostolical authority.  
2. Secondly, the reasons wherewith the same duty is urged, and enforced.  
1. First, the duty; which hath three particulars.  
1. First, the persons whom this duty doth concern, with the generality. Soul. Every Soul. None excepted; none exempted from it.  
2. Secondly, the duty itself, what it is; with the strict command of it. Be Subject. Let be subject.  
3. Thirdly, to whom this duty is to be performed. To Powers. To the High Powers.  
2. Again, the Reasons wherewith the duty is enforced; which are these two:  
1. The advancement of the Power whence it is? The Powers that be ordained of God.  
2. The danger of resisting the Power, which reflecteth,  
1. First, upon God, whose Ordinance is thereby resisted.  
2. Secondly, upon him that maketh, and manageth the resistance; who thereby incurreth no less them damnation.  
Of these severally, and in order.  
1. First, of the duty, with the several particulars that are in it: Which I said were three.  
1. First, the persons whom this duty doth concern: with the generality. Soul. Every Soul.  
1. First, Soul. And Soul signifieth Person in this text.  
The word Soul (I confess) signifieth diversely in the Scriptures.  
Sometimes it signifieth the spiritual part of man distinguished from the body. As in that saying of Christ, Fear not them which can kill the body, but are not able to kill the soul, etc. 
(g) Mat. 10. 28. .  
Sometimes Soul is put for life, which is resident in the soul. Thus saith David, my soul is among Lions 
(h) Psal. 57 4. . And in many other places of Scripture: specially in the Psalms 
(i) Psal. 7. 2. 17. 13. 59 3. 63. 9 .  
But it is often taken for the whole man: the person consisting both of body, and soul. The soul that sinneth shall die the death 
(k) Ezek. 18. 4. . All the Souls which came with Jacob into Egypt, &c. 
(l) Gen. 46. 26. ; which Moses in another place thus reporteth, Thy fathers went down with threescore and ten persons 
(m) Deut. 10. 22. . So in this text, Soul signifieth the person,  
2. Secondly, the generality, Every Soul. That is, Every one, man and woman. There are none excepted, not one exempted. I say, Every man and woman.  
1. Wheresoever they live;  
2. Of what sort, state, condition soever they be. Whether Civil or Ecclesiastical. They must be subject.  
The Papists are hereby condemned; for they  
1. To advance the Lordship Paramount of the Pope,  
2. Do discharge the Clergy of all sorts from their Subjection to Civil Magistrates. But,  
1. In the Old Testament the Priests and Levites were subject to the Kings, they were commanded by them 
(n) 2 Chr. 17. 7. 29. 5. 35. 6 .  
2. And in the New Testament, we read, That Christ paid tribute 
(o) Mat. 17. 27. ; And that Paul appealed to Cesar 
(p) Acts 25. 11. . And Paul commandeth Subjection in my text. And Peter required Submission 
(q) 1 Pet. 2. 13. . Therefore Every Soul, one and other, must be in subjection to Civil authority.  
The case is plain for the Person. Yet before I pass this, in that the person is comprehended under the term Soul, which is the more noble part of the person. By the way, it hinteth unto us, That every one must have a special regard of his Soul.  
1. The body is not to be neglected.  
2. But the Soul, the good of the Soul is specially to be regarded: and that for special reasons.  
1. First, Because it is the better, the more noble part of the person.  
2. Again, because therein properly is the image of God.  
2. Thirdly, because that is first converted.  
4. Lastly, because that shall first be glorified.  
That hath the first in privilege: therefore let it have the first of our care.  
1. Men are careful of their body, to feed, cloth, and nourish that.  
2. But who almost regardeth his precious soul?  
1. The Word is the food of our souls.  
2. Christ's righteousness is the true clothing.  
3. And Christian graces are as Jewels to adorn the soul.  
1. In Justification, Christ's righteousness is put upon us. In whom we are complete 
(r) Col. 2. 10. . To this end are those expressions of putting on Christ 
(s.) Rom. 13. 12. Gal. 3. 27.   
2. In Sanctification, we are clothed with the righteousness of the Spirit. To this end are those expressions, Of putting on the new man 
(t) Eph. 4. 26. , Of putting on the whole armour of God 
(u) Eph. 6. 11. , Of being clothed with humility 
(w) 1 Pet. 5. 5. , of putting on bowels of mercy 
(x) Col. 3. 12. .  
3. And in Glorification, when this mortal shall have put on immortality 
(y) 1 Cor. 15. 53 , then shall we be clothed upon with our house from heaven 
(z) 2 Cor. 5. 2. . But who regardeth these things? who laboureth for these? Men are taken up with thoughts and desires of earthly contents, to be clothed with wealth, honour, and such like transitory contents. Of which Christ saith, What will it profit a man, if he gain the whole world, and lose his soul? 
(a) Mat. 16. 26. ? The loss will not countervail the gain. Above all things than mind this. First seek the Kingdom of God, and the righteousness thereof 
(b.) Mat. 6. 33.  First, that is, in the first place, and with our first and best strength. But this is but occasionally, and by the way. And so from the person, with the generality of the person, I come  
2. Secondly, to the duty, with the strict command of it. Be subject. Let be subject.  
1. First, be Subject. The word signifieth to be subordinate: and it implieth the order that is upheld by Government: which whoso disturbeth, he endeavoureth to bring in confusion. And it is well observed, that the Apostle doth not say Be obedient, but be Subject: which is a general word, and is inclusive of all Dues, and Duties.  
1. For as there are duties on the Governor's part, which are these three.  
1. To make Laws.  
2. To maintain Laws,  
3. And to urge the execution of Laws.  
That so, the good may be protected, and the refractory restrained, and the evil punished. And above all to have a special care of Religion.  
1. To advance the true;  
2. And to suppress all forms of false worship. In which regard Princes are and aught to be Nursing fathers 
(c) Esa. 49. 23. .  
2. So on the other side Subjection implieth three things.  
1. The first is Honour. Their persons are to be honoured. Saul required it of Samuel. Honour me (saith he) now before the people 
(d) 1 Sam. 15: ; Nathan bowed himself before David 
(e) 1 King. 1. 23. . Honour thy Father and thy Mother, saith God 
(f) Exo. 20. 12. . Under which terms of Father and Mother all sorts of Superiors are comprehended. As Fathers of Countries, of families, and fathers in Christ. The Apostle saith, Honour all men 
(g) 1 Pet. 2. 17. , Superiors, Equals, and Inferiors are to be honoured: but every one as his place requireth. Superiors must be reverenced: Inferiors supported: Equals regarded.  
2. The second is Obedience. Obedience I say to their Laws and Commands. Either to do them, if lawful and possible: Or to submit to punishment for not doing them, if impossible, or unlawful. For what is commanded by full authority of the Power, obedience is to be showed, either active obedience to do the same, or passive, making no resistance. And yet in this passive obedience there must be retained  
1. Both fidelity to the Power: no acting, no complotting. For this we have David's Example, He would not avenge himself upon Saul when he had him at advantage 
(h) 1 Sam. 26. 8. etc. . And Jeremiah persuaded the Jews to seek the peace of the King and Kingdom, where they were held in captivity 
(i) Jer. 29. 7. .  
2. And Piety, to pray for oppressing and tyrannical Rulers. As Daniel did, who prayed for the life of Darius 
(k) Dan. 6. 21. .  
Q. But here it will be said, If Active or Passive obedience is to be yielded to all the commands of Superiors: how came it to pass that against the late King, and against his commands there was made open resistance.  
R. I answer, you must remember what I said even now, when I spoke of the commands of the full authority of the Power. For though the late King was a Monarch; yet his Kingdom was not an absolute, but a mixed Monarchy, which is of all Monarchies the best. For an absolute Monarchy doth easily degenerate into a Tyranny: but so cannot a mixed Monarchy, because the People in their trusties have some real and appendent power.  
And that this was a mixed Monarchy it appeareth in this: that though the late King, and his Predecessors were to keep and defend the Laws: yet they were not the sole Makers of the Laws. They could neither make new Laws, nor repeal the old of themselves, that is, by their absolute and sole authority. The People, by their Representatives in Parliament had a power with the Kings. They to contrive and frame such Laws as were for the benefit of the Subject; the Kings to ratify and confirm those Laws for the good of his people. To the King and Parliament this belonged, as is evident in all former Parliaments, by the disannulling of Patents, and the punishing Monopolists, which have been burdensome and prejudicial to the Commonwealth. And if all power in these things had been in the King, then had he been absolute of himself: and by consequent there ought to have been no resistance: but passive obedience (or a submission to punishment) where active obedience could not with a safe conscience be yielded.  
For this we have the case of the three Children: Nebuchaddezzar's command was unlawful, yet they made no resistance; but submitted themselves to the censure, and sentence of the King 
(l) Dan. 3. 16, . Now Nabuchadnezzar was an absolute Monarch: he had indeed Counselors, but none to correct, or contradict his extravagances. But so it was not with the late Kings of England: for Patents and Monopolies have been disannulled; and Patentees, Monopolists, and Projectors have been censured by former and later Parliaments. And therefore the full authority of the Power was not in the King alone, but in King and Parliament conjunctim.  
Object. But it will be said that the King was above Law: for he could pardon trespasses against Law.  
Reply. I answer, that all that can be said is, that the Kings of England had a dispensing power, by virtue of Prerogative.  
1. Yet not simply of the Law itself.  
2. But in regard of the execution of the right of the Law.  
They could extend Royal favour if they pleased: yet the virtue of the Law was no whit abated thereby. Put the case, Two persons under the same doom of Law, for one and the same offence: the one suffereth for the same, the other hath his pardon. There is power enough in the Law for execution, with which the King (for some causes) doth dispense. And properly to be above Law, is to have absolute, and independent power  
1. To make Laws.  
2. To alter Laws.  
3. And to take them away at pleasure: which was not in the sole power of any of the Kings of England. If otherwise, Parliaments were Nul, and needless, of no use, of no necessity, of no benefit.  
3. The third duty implied in Subjection is Maintenance: by Tribute, Poll money, 
(m) Matth. 17. 24.  and by other lawful taxes, and Impositions. Give to every one his due, Tribute to whom Tribute, etc. 
(n) Rom. 13. 7.  Christ paid tribute 
(o) Mat. 17. ●0. ; And exhorted to give unto Caesar the things that are Caesar's 
(p) Mat. 22. 17. . And maintenance is due to the Magistrate by a fourfold right.  
1. First, as a sign, and testimony of subjection.  
2. Secondly, as a reward for his pains.  
3. Thirdly, for the honour of his Person and Court.  
4. Fourthly, for the safety of State or Common wealth. And so much for the duty, be subject.  
2. Now secondly, the strict injunction of the duty; the Emphasis is in the word Let. Let be subject: which enjoineth the strict performance of the thing.  
Let all things be done decently, and in order, saith Paul 
(q) 1 Cor. 14. 40. .  
Let the Elders that rule well be counted worthy of double honour 
(r) 1 Tim, 5. .  
Let your women keep silence in the Churches 
(s) 1 Cor. 14. 34. .  
Let every one of you in particular so love his wife even as himself 
(t) Ephe. 5. 33 . So here, Let every Soul be subject. That is, Let every one submit, or yield himself to authority. And this implieth a threefold necessity.  
1. The first is Duty, to which we are obliged.  
2. The second is Benefit, that will redound to us, by doing our duty.  
3. The third is Danger which will follow upon denying to do our duty.  
3. Now thirdly, to whom subjection must be yielded? To the Powers. To the Higher Powers.  
1. All Powers, even the inferior and subordinate must be submitted to.  
2. Much more the Superior Powers, to which the other are in subordination.  
And it is to be understood of the Civil, the secular Powers in this text: because the Apostle speaketh in this chapter of Tribute, and custom which is due to such only.  
And be the Powers what they will, good, or bad: by what right or wrong they obtain the place of Superiority: how ever they demean themselves in the use, or abuse of their Power, rule they rightly, or rigidly: yet being in the place of Civil Superiority, subjection must be yielded to them. The Apostles biddeth servants to be obedient to their Masters with fear, and trembling: with good will doing service, as to the Lord, and not unto men 
(v) Ephe. 6. 5. Colos. 3. 22. . And Peter saith, Servants be subject to your Masters, not only to the good & gentle, but also to the froward 
(w) 1 Pet. 2. 18. . And the Roman Emperors by force and might, rather than by right, Lorded it at the time when Paul pressed subjection to the Powers. Wheresoever then, or in whomsoever the visible Power is at present, to it we must be subject. And we see where the visible Power now is, God hath trans-ferred the Government, as I said before: for without him nothing can come to pass. It is Gods disposing for his own ends: in mercy, or in judgement: how ever we must be subject.  
Quest. Only here a question may be made, that is, how far evil, and Tyrannical Powers have their power from God? Whether by sufferance and permission only?  
Reply. I answer, that though this doth not concern the present State. For we do not look upon the Power now in the hands of the Parliament, as usurped, and Tyrannical. For they have  
1. Proceeded against the late King.  
2. Deposed his Posterity.  
3. Taken the Government to themselves, to the use and benefit of those that have betrusted them.  
And all this is by the fundamental Laws of the Kingdom, as they have solemnly declared. I must believe it: for I cannot contradict: yet, that evil Magistrates have their power, not only from permission, but by Divine Disposition appeareth,  
1. Not only from this text, the Powers that be are ordained by God. And yet those Powers were usurped and Tyrannical.  
2. But from other texts of Scriptures. As it is said in job, When he hideth his face, who can behold him, whether it be done against a Nation, or against a man 
(x) job 34. 30. ? David saith, It is God that putteth down one, and setteth up another 
(y) Psal. 75. 7. . And it is said in Daniel, that the most High ruleth in the Kingdom of men, and giveth it to whomsoever he will, and setteth over it the basest of men, 
(z) Dun. 4. 17. . And if he set up, it is not in man to pull down. The Lord by the Prophet saith, I gave them a King in mine anger 
(a) Hos. 13. 11. . It is likewise said that the Lord raised up, or advanced the Assyrians (b), and the Babylonians (c). Therefore evil Governors are not set up without God's Ordinance, and disposition, for the punishment of some. And in that Daniel prayed for Nabuchadnezzar, wishing that the calamities signified in his dreams, might betid to his enemies, and that he himself might escape them, 
(d) Dan 4 19 . It showeth that people are to pray for the welfare, and prosperity of their wicked Governors. For a bad Government is better than none at all. And a Tyranny is better than an Anarchy. jeremy bid the Jews seek the peace of the City, whither the Lord had caused them to be carried away captives, and to pray unto the Lord for it: for in the peace thereof they should have peace 
(e) Jer. 29. 7. . Paul exhorts that prayers, and supplications be made for all men, for Kings (and those that exercise Kingly authority) when they were Tyrants, and persecutors of God's people, 
(f) 1 Tim. 2. 1. : the like doth Peter. Submit yourselves (saith he) to every Ordinance of man for the Lords sake 
(g) 1 Pe. 2. 13, 14. .  
And now to reflect upon the present Government in the hands of the Parliament, and those that are in subordination to them: What is the Parliament, but the Commons representative?  
1. Legally summoned,  
2. Legally chosen,  
3. Legally admitted,  
4. Legally constituted,  
5. Legally continued,  
6. Legally proceeding in whatsoever they have done.  
7. And still they propound the Legality of what they intent to do. And all by the fundamental Laws and constitutions of this Nation.  
What would men have more?  
1. They have taken the Government into their hands for the good, and freedom of them that have betrusted them.  
2. They, by their Declarations, promise to manage all for the Public good.  
3. They constantly affirm that they have no ways falsified nor betrayed the trust reposed in them.  
4. And though they take up Arms, yet not against the King directly, but against his, and the Kingdom's enemies.  
5. Again, the King's power Politic was tied to the Parliament by the Act of Continuation. He took up Arms first, they only in defence of themselves, and of his Power which he had secured to them by the foresaid Act. He fought against himself, they for him. Besides, all Declarations, and the Covenant itself were for the preservation of his Majesty's person, Power and Estate. The sequels I leave to be answered by them that know, and promise to defend the Fundamental Laws of the Kingdom. Hoping they can give a fair account of all proceed with his late Majesty, and his surviving Posterity.  
6. However, they are in possession of the Power, and it is not my part to inquire how, nor to dispute the equity thereof. The Power is in them, and I, for my part will be subject.  
Object. Some say, this is not a Parliament, or not the Parliament of the people: for they are but a few of those that were chosen which now sit.  
Answ. For my part, I neither know what number is requisite to make a Parliament, nor what number do fit. This we all know that those now fit, do act as the Power.  
1. They make no Laws.  
2. They order the coinage.  
3. They impose taxes, and customs.  
And we see no visible Power Superior to them. So long therefore as the Power is in them, we must be subject to them, as to the Superior Power.  
Thus much of the former part of my Text: with the particulars in it.  
2. Now secondly, the reasons enforcing the duty, which, as I said, are two.  
1. The first is, the advancement of the Power, whence it is? There is no power but of God, saith my text. Chance and Fortune hath no place nor power in this thing, as is showed before, both from that passage in David 
(h) Psal. 75. 7.  and from that in Daniel 
(i) Dan. 4. 17: .  
Object. It will be here objected, that the Lord said, they had set up Kings, but not by him, they had made Princes and he knew it not 
(k) Hos. 8. 4. . If he had no knowledge of, nor hand in those advancements: then all Powers are not ordained by him.  
Answ. That was spoken of jeroboam, and those that followed him in the Kingdom of Israel. They obtained not the Kingdom by virtue 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 spoke 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 jeroboam. For the Lord owneth the thing: This thing is done by me, 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 hearkened 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 wilful, and disobedient heart, for their wretchedness, that they might perish. So in the Israelites setting up of jeroboam God had a Judicial hand, as a punishment to them: not an effecting hand, and as a thing pleasing to himself.  
Yet further to clear this matter, we must know, that in Government these two things are to be distinguished.  
1. First, the office itself, with the institution of it: this is of God. God's will is, that there should be Authority in some, or other, that justice may be duly, and truly administered. That is, that the good may be protected: the refractory may be restrained, and punished according to desert. This the Apostle showeth in the third and fourth verses of this Chapter. Where he showeth the ends of Government, in these words. Rulers are not a terror to good works, but to the evil. Wilt thou not be afraid of the Power? do 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 dost that which is evil, 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 evil 
(n) Rom. 13. 3, ●. .  
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 mark the text in Hosea, ye shall see it is said. They have set up Kings, but not by me, id est, not by virtue 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, than 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 we are able to do good and evil, is of God, In whom we live, move, and have our being; But the exercise of that activity to divers 
(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 be said, If we must be subject to the Higher Powers, then by consequent we must be subject to the Devil. For he (saith Christ) is the Prince of the world 
(p) joh. 14. 30. . And Paul calleth him the God of the world 
(q) 2 Cor. 4. 4. . And the Prince of darkness 
(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 faithful that are in the world, over whom the Devil hath no ruling power. Sometimes the wicked of the world: these are they that are under the power of the Devil. The whole world lieth in wickedness, saith john 
(t) 1 joh. 5. 19 .  
2. Again, the Devil 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 Devil hath no lawful authority to rule, or reign: only he incroacheth and usurpeth in God's 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. He that resisteth the power resisteth the Ordinance of God: the powers being ordained of God. Now Ordinances signify 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 we 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, Economical in the family.  
2. Secondly, Political in the Commonwealth.  
Both these remain. Man hath them still, though many men do 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 ways.  
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 deuce are detained.  
Now mark the generality. Whosoever by any ways resisteth the Power which is of God, resisteth God himself. And whoso resisteth God, meddleth with more than his match: and he is sure to go by the worst. For who ever rebelled against God and prospered 
(z) job 9 4. ? Whosoever, saith my text. No qualification of the person can qualify the sin of the person. For the Commands of God do concern all. And the Soul that sinneth shall suffer for it 
(a) Ezek. 18. 4. . Greatness is no privilege, Meanness no excuse: neither can bear out. For indignation and woe to every soul of man that doth evil 
(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 itself.  
2. And God will punish him both here, and hereafter.  
And whereas it is said that such shall receive to themselves damnation, it implieth that they are accessary to their own dunishment of what sort soever it be. Wherein their madness and folly doth appear, in running upon their own hurt, and ruin.  
Use. Now the use of all is in two particulars.  
1. First, for information, to teach us that God is the Author of all order, not of confusion 
(c) 1 Cor. 14. 33. .  
1. As in heaven he hath set all things in order. There is order among the holy Angels: for we read of Michael the Archangel 
(d) Dan. 12. 1. jude; v. 9 Revel. 12 7. . And though that Michael was the Lord Jesus, who is called the Angel of the Covenant 
(e) Mal. 3. 1. : yet because it is said Michael and his Angels, it showeth that there is an order even among those glorious Spirits. And one Star differeth from another in glory 
(f) 1 Cor. 15. .  
2. So in the Church: for Paul reckoning certain orders in the Ministry, he saith God hath set some in the Church, First Apostles; Secondarily Prophets; Thirdly Teachers; After that Miracles 
(g) 1 Cor. 12. 18. . First, Secondarily, Thirdly, After that, who seethe not plainly a difference of order, a priority?  
3. So amongst men on earth, God will have Superiority in some: he requireth Subjection in others.  
1. Some would have neither Governors, nor Government. They despise Government 
(h) jude, ver. 8. . And speak evil of them that are in dignity 
(i) 2 Pet. 2. 10. . As if all Authority, and Superiority were usurpation: When as my text saith, It is an Ordinance of God.  
2. Others not contented with the present Government, specially, not in the hands of those in whom it is now, are faulty in their duty of willing Subjection. But, as I said, we must look up unto God, who sits at the helm, and guideth the steering of all things below. And we must not look so much upon the person, in which there may be some miscarriages: as upon the Author of the Power, who can not be faulted. For which cause we must be subject to the lawful power, even of those, that in themselves, are lawless persons. And bless God for it, in that he maketh not man like the fishes of the Sea: or as the creeping things which have no Ruler over them 
(k) Hab. 1. 14. .  
It is a blessing that we live under Government, whereby we enjoy our Lands, Goods, privileges, and proprieties: and whatsoever we can justly call our own. We read in the Hiry of the Judges, that there were divers outrages committed.  
1. Of Micahs Idolatry 
(l) judg. 17. 6. .  
2. Of the violence done to Micah by the children of Dan 
(m) judg. 18. 1. .  
3. Of the indignity done to the Levites Concubine 
(n) judg. 19 1. .  
4. Of the rape committed by the Benjaminites 
(o) judg. 21. 25. .  
And in every of these miscarriages, this is rendered to be the reason, Because, in those days, there was no King in Israel. That is, there was then not settled Government: no constant Magistrate, either to promote virtue, or to punish vice. Honour thy Father and thy Mother, saith God 
(p) Exod. 20. 12 . And Paul urgeth the same command even now, in the Gospel's times 
(q) Ephes. 6. 2. . Give unto Cesar (saith Christ) the things that are Caesar's 
(r) Mat. 22. 21▪ , and yet Cesar was no Christian, but Heathen Emperor. Let every Soul be subject, saith my text. Submit yourselves to every ordinance of man for the Lords sake, saith the Apostle 
(s) 1 Pet. 2. 13. , Ye must needs be subject, not only for wrath, but for conscience sake, saith Paul 
(t) Rom. 13. 5. .  
So then Christians are bound to subjection by a threefold right.  
1. First, in respect of God: for it is his Ordinance.  
2. Secondly, in respect of the Powers: it being due to the Magistrate.  
3. Lastly, in respect of ourselves: that we wound not Conscience; For even Conscience hath this principle in it, that Authority must be obeyed.  
2. Again, this is for condemnation of those that despise Dominion, and speak evil of Dignities. As if all Authority were Usurpation, and an Anarchy the best form of a Commonwealth. But it is sufficiently showed before, that the Lord would have Order, and Government among men. And my text is a concluding text against these, which requireth Subjection in every Soul.  
To these may be added, those that would have Government, but it must be of their own framing: and therefore will not yield their Subjection to the present visible Power.  
1. Some would have a King: as the Israelites said to Samuel, Make us now a King to judge us like all Nations 
(v) 1 Sam. 8. 5. . And though Samuel told them what inconveniences might befall them under Kingly Government: yet they were instant, and importunate. Nay but we will have a King to rule over us 
(w) 1 Sam. 8. 19 .  
2. Others do better affect a State Government, a Common wealth. But Subjection is required to both, as God shall set up the one or the other. Put them in mind (saith the Apostle) to be subject to Principalities, and Powers, and to obey Magistrates 
(x) Tit. 31. 1. . Magistrates indefinitely, as not limiting it to any one sort, or kind of Superiors.  
These things considered, I, for my part, can find no ground for resistance; be the Magistrate what he will, if he be invested with the Power, Subjection is his due, and it is our duty. And for the present Power in the hands of the State,  
1. God hath set it up for his own ends.  
2. We must not, of ourselves, go about to pull it down: leave that to him, to whom it belongeth to alter or establish 
(y) Psal. 75. 7. Dan. 4. 17. . God hath disposed that to be the Power: So long therefore as it is the Power, every Soul must submit, must be subject to it.  
Q. But how if the Power doth advance itself? and by indirect ways and means?  
R. Yet we must be subject to it: for though we may, while any usurping power is attempting, make resistance to defeat it: yet if it hath got possession, than there is a kind of conquest, and that altereth the case. For it cannot get possession but by God's disposition. And God's judgements are always just, though the means subservient cannot always, nor in all things be justified.  
1. Jacob got the blessing, (which was his brother Esau's right) by indirect, unjustifiable means 
(z) Gen. 27. 19 35. : and yet could not get his father to reverse it. I have blessed him, saith Isaac, yea and he shall be blessed 
(a) Gen. 27. 33. .  
2. But more appertinent to our purpose is that of Baasha, he conspired against Nadab, and slew him, and reigned in his stead 
(b) 1 King. 15. 27. : and yet it is said the Lord exalted him. For as much as I exalted thee out of the dust, and made thee Prince over my people Israel 
(c) 1 King. 16. 2. . The like is said of Jeroboam. He got the Kingdom 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 all 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 be 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 eye 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 own person, I do entreat all Subjects to apply it to themselves, because my text saith, Let every Soul be subject to the Higher Powers.  
I had thought here to have made an end: but I am necessitated to enlarge myself, to free myself from imputations which might be cast upon me, 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 Arms were first taken up by the counsel, and advice of an adverse disaffected party.  
1. To deprive the Kingdom of its undoubted rights.  
2. To invade Religion.  
3. And to suppress 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 Revenue.  
And therefore Arms were reassumed by the best affected, for the Kingdom's safety: and to defend what the Law of Natures, and the Laws of this Nation had made our own. And what He, by whom King's 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 Kingdom into a miserable slavery, under Prerogatives lawless and unlimited power.  
2. And to protect and keep notorious incendiaries from the hand of Justice.  
And consider withal;  
1. Both, what Proclamations were procured to render the Parliament, and Parliamentary proceed odious to the people.  
2. And what attempts were made to Quash, Quell, Suppress 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 Kingdoms and its own defence. And if the Kingdom was not concerned (as the case then stood) to stand up with, and for the Parliament (the Kingdom's trusties); 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 Subject's Privileges, 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 one's Interest was concerned in it.  
By which means the Kingdom lay bleeding, and weltering in its blood. Consider these things, and judge righteously. For Arms were not taken up against the King directly: but against his, and the Kingdom's enemies. Against those that had set the Nations in Combustion.  
Ob. But that was the King's party. And was it the part of Subjects to take up Arms against him in his party?  
R. The King's party was two ways to be considered.  
1. Either as his person was engaged by mere sur prizal only.  
2. Or as he might engage himself by voluntary consent, whereby he may be said to be surprised in his judgement also.  
1. For the first, the case is clear: that Arms might be taken up to disengage his person, howsoever, or by whomsoever it might be in danger of surprising: or if it had been actually surprised. To this purpose we have the example of Abishai his rescuing David's person from Ishbi-Benob, when slaughter or surprisal, was justly to be feared 
(h) 2 Sam. 21. 16. : and Abraham's example in rescuing of Lot is 
(i) Gen. 14. 16.  not altogether impertinent. And if none can be be excused, if he help not the innocent when he is in danger, as Solomon saith, If thou forbear to deliver them that are drawn to death and those that are ready to be slain, etc. 
(k) Pro. 24. 11. . Then much less can Subjects be 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 Council of the Kingdom (which ought to be judge next under God, and his word of all State Queries) and in this case: Arms might be taken up by the advice and Authority of that Grand Council, rather than the whole should wrack and come to ruin.  
And this maketh the case clear, that Arms were not taken up,  
1. Against the person of the late King,  
2. Nor against his Politic power,  
3. Nor against a Legal party:  
But against a discontented, a perfidious party to their country, that had Captivated his Majesty's person, or his judgement, or both, by force, or flattery, for their own pernicious ends. Thus was King Charles abused, and made resolute to the ruin of himself, 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 Arms,  
1. In their just defence,  
2. For the Kingdom's safety,  
3. And to bring Delinquents unto Justice.  
Which is an unanswerable argument to prove the Legality of the Defensive War: it being concluded directly from his grants.  
Obj. Some say that he was driven from the Parliament.  
R. I demand, Who drove him? Not the Parliament, for they used no force, nor any thing that might terrify 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? were not many proffers made to him of increase of honour, and revenue? And yet all would not prevail.?  
Obj. But did not the Parliament, or their Forces, or the Parliament by their Forces seek his life?  
R. Yes, the preservation, not the destruction of it. For justification whereof, consider  
1. The Protestation,  
2. All Declarations,  
3. The Nationall Covenant.  
Show me any thing in any one of them, that soundeth that way, by any construction that can be made of them, or any of them: and then I am convinced.  
Ob. But did they not detain his revenue from him? & who so detaineth that which should preserve life, do they not in effect, what in them lieth to take away the life itself? I am sure it is within the compass of the sixth Commandment.  
R. It was not simply detained from him: but rather reserved for him, lest it should be employed contrary to the original uses, or uses for which it was conferred upon him. For that vast maintenance was, at first, annexed to the Crown, both for the Honour of the King, and for the welfare of the Kingdom.  
And the Parliament did declare to be responsal for it, whensoever the King should be pleased to return to his place, and duty. In the mean time it was reserved, lest the enemies of King and Kingdom, should have been enabled therewith to manage their cruel and destructive ends.  
Obj. But you said that Religion was in danger. Did not the King in his manifold Declarations, and that with deepest Protestations, and bitter Execrations on himself, and his, Declare for the Protestant Religion? what would men have had more?  
A. I confess I saw those Declarations, and stood amazed, when I considered withal,  
1. A Proclamation in Popish parts for the advancement of the Catholic Religion in England.  
2. The Irish Rebels (professed Papists) invited, and called to his assistance.  
3. A Pope's Nuncio entertained here.  
4. Papists licenced to arm themselves, and admitted into his Armies.  
5. A Bull from Rome.  
6. And Letters that were intercepted, for an Ecclesiastical Hierarchy, to be confirmed by the Pope.  
There was some poison under this Plantain.  
But the Parliament declared for more than the General Name of Protestancy. And I would fain know whether  
1. Be better in itself,  
2. Or more be desired? the Protestant Religion in general; or the perfection of it by Reformation?  
Obj. But where is your Glorious Reformation? Is not all turned to confusion under pretence of Reformation?  
R. The Reformation hath so far proceeded as to out the Pope and Popery; and to free us from Prelatical Impositions, Inquisitions, Innovations. This is more than could have been expected if the other party had prevailed. Yet it grieveth my heart, that it sticketh there; the cause I know not; I dare not judge: yet in my Prayers I shall not be a wanting to the cause of Religion.  
Obj. But you said, that the Parliament or their Forces did not seek the King's life: how cometh it then to pass that they took away his life?  
R. He is dead, and that by the hand of Violence, a violent death; but not without the hand of Justice. And for my part I do often lament over him, as David did over Abner, Died Abner as a fool 
(l) 2 Sam. 3. 33. ? There is a Prince, a great man fallen in Israel 
(m) 2 Sam. 3. 38. . And as David did over Saul, and over Jonathan his son, How are the mighty overthrown 
(n) 2 Sam. 1. 19 ? How were the mighty slain 
(o) 2 Sam. 1. 25. ? The beauty of Israel is slain 
(p.) 2 Sam. 1. 19  And for the death of the King I have already answered so far as concernneth Declarations, Protestation, Covenant; at which time I am confident there was no such intent, what ever others conceit to the contrary. How the case altered, I know not, unless his  
1. Wilful adhering to the adverse party.  
2. His not complying for the good of the Kingdom.  
3. His rejecting all tenders and addresses made to him: did render him liable to further suspicion, as not to be confided in any longer: but to be stripped of his honour which he had prostituted to others base designs. And therefore by the fundamental Laws of the Kingdom (wherewith I am not acquainted) to be deprived of his life as well as his Honour, and Livelihood. And therefore I leave it to be further answered, by those that are versed in the Fundamental Law: and are able to give an account of all their proceed against him, and his.  
Obj. And what say you to David's words? Touch not mine Anointed 
(q) Ps. 105. 15. .  
R. I answer, that text speaketh to Kings, not of Kings. It was a restraint to Kings to warn them not to oppress, nor resist God's people, who are called Gods anointed one's, because they have an unction from the Holy one 
(r) 1 Joh. 2. 20. . This appeareth to be so by the context. He reproved Kings for their sakes, saying, Touch not mine Anointed.  
1. This did literally concern the Israelites in their progress to the promised land.  
2. And it reflecteth upon Christians in all the time of their pilgrimage towards the Heavenly Canaan, Jerusalem above, which is the Mother of us all 
(s) Gal. 4. 26. .  
The Israelites were not to be hindered in their journey: nor Christians to be discouraged in their Christian course.  
Obj. But what say you to David's Example?  
1. His heart smote him when he had cut off saul's skirt 
(t) 1 Sam. 24. 5. .  
2. He stayed his servants from doing any hurt to saul's person 
(u) 1 Sam. 24. 7. .  
3. He excused his innocency in not taking away saul's life. For, said he, He is the Lords anointed 
(w) 1 Sam. 24. 10. .  
4. And when the Amalekite accused himself as guilty of the death of Saul: he answered, Wast thou not afraid to stretch forth thine hand against the Lords Anointed 
(x) 2 Sam. 1. 14. ?  
King Charles was the Lords anointed, and yet the Parliament was not afraid, to resist, affront, attach, condemn, and to put him to death.  
A. The answer hereunto hath divers particulars.  
1. First, that David was a private person: for though he was anointed to be King, yet he was not to succeed till the Lord had made saul's place void. This appeareth by David's words to Abishai. As the Lord liveth,  
1. The Lord shall smite him:  
2. Or his days shall come to die:  
3. Or he shall descend into battle, and perish. The Lord forbidden that I should stretch out my hand against the Lords anointed 
(y) 2 Sam. 26. 10. . By which it appeareth that David was an ordinary subject, though he was anointed: and therefore resolved to be faithful to Saul all the days that Saul should live.  
2. Again, Saul was nominated by God: and actually anointed at God's command 
(z) 1 Sam. 9 17. 10. 1. . Therefore he was to reign till God did take him away. But Kings now are not named by God, nor actually anointed: They are only said so to be in a large sense, and metaphorically.  
3. Thirdly, none did stretch forth his hand against the King directly; but the forces were raised at the first to disengage him from the disaffected party (whose project was to ruin all for their own ends) and to reduce the King to his bounden duty.  
4. Lastly, violence may be resisted by force, when there is no other way left. And though every particular person may not manage that business of Resistance by his own authority: yet by the authority of the State it may be done. For, not only usurping Tyrants, but wicked Rulers, that is, such Rulers as  
1. Oppose the State,  
2. And oppress their Subjects by Illegalities, may be resisted and removed too, by the whole State. For from whom Kings do receive their dignity,  
1. Whether by Election and composition with the people,  
2. Or by Succession: by the same they may be compelled to return unto their duty, and to keep within their bounds. And this holdeth  
1. Not only in such Kingdoms as are merely by Elections.  
2. But in those also which are by Succession, and Inheritance: specially if such Kings be bound by oath, or Solemn promise, at their Coronation, to conditions: as it seemeth it was in this Kingdom. And David's demeanour towards Saul doth justify this State in their raising of Arms. For, though David did not assault Saul, yet he stood upon his defence, yea though it was against Saul who was the Lords anointed 
(a) 1 Sam. 22. 2. .  
Obj. But what say you to the oath of Allegiance? What? swear Allegiance to him, and fight against him, and kill him?  
R. For killing him I say no more but what I have said before, p. 29.  
2. But for resistance: besides what I have said before, Read, and consider the form of that oath of Allegiance, and ye shall find in it nothing to the contrary: but that the Hostility was lawful notwithstanding that oath: The oath hath in it four particulars.  
1. First, that King Charles was lawful, and rightful King in all his Dominions. Who ever denied that?  
2. Again, that the Pope hath no power to depose him, nor to dispose of any of his Dominions: nor to discharge his Subjects of their Allegiance. Who ever affirmed, the Pope had any such power but Papists? and yet they were admitted into his Armies, to be the Assertors of his Prerogative.  
3. Thirdly, notwithstanding any Declaration, or sentence of Excommunication derived, or pretended to be derived from the Pope: yet to bear true Allegiance to his Majesty. Now in all that hath been done to his late Majesty, it was by Parliamentary Power, and not from any Power from the Pope, neither directly nor indirectly.  
4. Lastly, to defend the King, his Person, Crown, and Dignity from all conspiracies, and attempts. And to disclose all Treasons, and Treacherous conspiracies. Now no man dare say that there was any Treason, or Treacherous conspiracy in any of the proceed against him. And what was done to him was not done in a secret way of conspiring: but in the Public way of Justice. Nor was it secretly carried on, but made Public and manifest by Declarations.  
Consider the several heads of that oath, and you shall find that none of them were violated, no not by the Hostility. Because Arms were not taken up against the King directly: but against Incendiaries, evil instruments which were about him, as hath been said, By whom  
1. The King's person was captivated.  
2. His power abused.  
3. His Subjects tyrannised over.  
4. His Dominions put into a fearful combustion.  
5. And the Kingdom by their means in the way to Desolation.  
And in a word, to free the King's person from their Engagement, that so, his person and power politic, which were so far distant in place, might have been united again.  
But there are three Texts in Solomon's writings, which were objected against the Hostility of the Defending party.  
Arg. 1. Solomon saith, I counsel thee to keep the King's command, and that in regard of the oath of God 
(b) Eccles. 8. 2. .  
A. I answer, that that text of Solomon seemeth, in sound of syllables to speak as much as can be spoken against the Hostility: but if well examined it proveth nothing: no such thing for which it is produced. I find that Text two ways expounded.  
1. Some by King in the Text, understand God himself: as if this were the sense. I counsel thee to keep all God's commandments, for his solemn promise and Covenant sake.  
And they that so expound it do refer it to that in Exodus 
(c) Exod. 24. 3. etc. , where Moses relating the words of God to the people, they with one voice said, All that the Lord hath spoken we will do. Whereupon Moses built an Altar, and caused Burnt-offerings to be offered, and Peace-offerings to be sacrificed thereon: and took of the blood and sprinkled it upon the people, and said, Behold the blood of the Covenant.  
This was a solemn manner of protesting; and is called, The Oath of the Lord, as all solemn oaths are called in the Scripture. For confirmation whereof, take notice what is said  
1. Concerning a beast that was lent, and it die, or be hurt, and be taken away, no man seeing it: Then an oath of the Lord shall be between them, that he hath not put his hand to his neighbour's goods 
(d) Exod. 22. 10, 11. .  
2. And concerning Shimei that went out of his City, to which he was confined by oath, Solomon saith to him, Why hast thou broken the oath of the Lord 
(e) 1 Kin. 2. 42. ?  
3. And that Covenant which was between God and the people for obedience spoken of in Exodus 
(f) Exod. 24. 3. , It is called, The Lord's oath 
(g) Deu. 29. 12. .  
And if this be the sense, that text alleged out of Solomon proveth nothing: it not speaking of an earthly, but of the Heavenly King.  
2. Others, and I think more properly, by King do understand the Supreme Magistrate, by whatsoever title of dignity he be called. And that clause, In regard of the oath of God, they take to be a limitation. As if this were the sense; or as if Solomon had said,  
1. Let Magistrates be obeyed.  
2. Yet so far, and no further, as will stand with faith, a good conscience, and with our allegiance unto God.  
And the reason is good, because there is no power but of God 
(h) Rom. 13. 1. ; and that power which the Magistrate hath from, and is to exercise and execute under God, must not be used to deprive God of his due: nor to force obedience contrary to the will of God: which obedience to himself the Lord requireth of all, and hath sworn he will exact it of all. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That every knee shall bow to me: and every tongue shall swear to me 
(i) Esay 45. 23. .  
Here is the oath of the Lord▪ and it must be showed me out of God's word what is contrary, or this must be the sense. Namely, Swear to obey Magistrates, yet so, as ye infringe not your allegiance unto God. And this seemeth to be the more probable, because where obedience is commanded in larger terms to Parents and to Masters, as, Children obey your Parents in all things 
(k) Col. 3. 20. , Servants be obedient in all things 
(l) Col. 3. 22. , It is, elsewhere, limited to all lawful things. Children obey your Parents in the Lord 
(m) Eph. 6. 1. , and so of Servants 
(n) Eph. 6. 5. . And so, by consequent are Magistrates to be obeyed, viz. in all lawful and just things. For there is the same reason of both, as appeareth by the tenor of the fift Commandment: Honour thy Father and thy Mother 
(o) Exo. 20. 12. : Where, under the terms of Father and Mother, all sorts of Superiors (Political, Economical, Civil, and Ecclesiastical, Superior and Inferior) are comprehended. And this is a truth undeniable, that  
1. To God, universal obedience and without any limitation is required.  
2. But to men, obedience hath its limitations.  
And upon this ground, the Three Children refused to worship the image which Nabuchadnezzar had set up 
(p) Dan. 3. 16. . And Peter with the rest of the Apostles told the Council that we ought to obey God rather than men 
(q) Acts 5. 29. . And Peter and John appealing to the Council said, whether it be right in the sight of God to hearken to you rather than to God, judge ye 
(r) Acts 4. 19 .  
But we may answer yet otherwise; Namely, That King Charles his power was virtually in and with the Parliament, though he was not there in person. And so he in his Politic power, was in the raising the Armies against the Adverse party. For  
1. Though his person was absent, and estranged from his Parliament;  
2. Yet King and Parliament being a body Politic, could not be severed. God, and the Law had conjoined them: and those whom God had so firmly conjoined, no man could justly put asunder. Wherefore wheresoever the King was in person, where could we seek his power Politic but in that place, and with those persons to which himself by royal obsignation of that Law had confined it?  
For confirmation whereof three things are to be taken into serious consideration.  
1. First, the Legal Call of this Parliament, which was common to this, with all precedent Parliaments; it was summoned by writ from the King: and that summons was necessitated by want of counsel and support, which otherwise could not be had but in a Parliamentary way.  
And herein we are to admire and reverence the Providence of God, to send a free Parliament beyond all hope & expectation. For had we fallen to blows with the Scotish Nation in either of those Expeditions which were made against them, one or both Kingdoms had in all probability gone to ruin. As Jacob therefore said of Simeon and Levi: Cursed be their anger, for it was fierce, and their wrath, for it was cruel (s): So say I of those that were the Counsellors and contrivers of that destroying project, Cursed was their counsel, for it was full of cruelty. Yet God who only can bring good out of evil, turned this to both Kingdom's good. For by that means the King was necessitated to call a Parliament,  
1. To the joy and admiration of the Best affected.  
2. To the terror and astonishment of the Adverse party. Some whereof being conscious of their guilt, not willing to abide the trial, betook themselves to flight.  
The Parliament therefore was lawfully called this none can deny. Let those therefore that have called this a forced, not a free Parliament, either answer this, or for ever hereafter hold their peace for shame.  
2. Again, the solemn confirmation of the Parliament by Act of continuation. In which this present, differeth from all precedent Parliaments, that ever I could hear or read of. I say the continuation of it,  
1. In its full authority.  
2. And with all its rights, and Privileges.  
Did not the King, by that Act, tie his presence, at least the presence of his Politic power, and Sovereign authority, as Head, and Chief in Parliament to the place, or with the persons, to which he had confined, and confirmed it? Let all the world judge. If otherwise, I would fain know,  
1. Of what force that Act was,  
2. Or what benefit could accrue to the Kingdom thereby.  
Let us put a case or two.  
1. If any man should purchase, Estate Right or Privilege of any other, and have the same made over to him by written and by sealed evidence, and have a lawful seizure thereof: the purchaser hath an Indefeisable, an unavoidable title thereto: and great reason to hold and enjoy what hath been so made over to him upon valuable considerations.  
2. Or if a father (for this similitude fitteth the case best) shall freely give an estate to his son or sons, for his, or their preferment, specially in the way of Marriage: though the father take no consideration in lieu thereof: such gift is good in Law, and doth debar the father from all Reentry. But if in lieu and recompense he take the Dowry, or any part thereof, or any other collateral satisfaction: that estate being therewith purchased, no Law can ever reverse, or make the father's act of none effect.  
Here is the case: for if our father the late King had freely given that act of Continuation for the bettering of our condition, it had been sufficient for the duration of it. But passing it over by way of purchase for vast sums by Subsidies, Pole-monies and the rest, this makes the case strong: and the Kingdoms armies which were advanced by the authority of the High Court were to maintain that act, to defend that title.  
And if a father, after such act done shall wage Law to disseise, and dispossess his son or sons: shall it not be lawful for him or them to defend the said title, by the same Law? or is it any injustice in such son or sons? Certainly it is no disobedience. Our father the late King did estate the Kingdom as hath been showed: and after did commence suit by taking up of arms: and might not the Subjects than defend their purchased title by the same Law of Arms: and as it were in the same Court of Judicature?  
3. Lastly, Consider the late Kings Grant, his free acknowledgement, that the present Parliament at Westminster was the Parliament of England. Mark the emphasie,  
1. Not only a Parliament,  
2. Not only a Parliament in England;  
3. But, in full expressions, The Parliament of England, that is,  
1. The Legally called,  
2. The Solemnly confirmed,  
3. The Legally continued,  
4. The one and only Parliament of England; And here  
1. No fallacious Equivocation,  
2. No mental Reservation,  
3. No forged Cavillation,  
4. No forced Construction must have any place. But all words in commerce and contracts must be understood according to the Grammatical construction, common use, and received sense: or all parties, contracts, grants, and promises would prove but mere 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 ways and do he is uncontrollable.  
1. For the first, Hath every word of a King power? How then came it to pass, that King saul's 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 we do not read that ever the people were faulted for it.  
But this is certain, that when a King's 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 do 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 lawful 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 do it? For,  
1. First, it seemeth to be lawful, 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 father's house 
(x) 1 Ki. 18. 18. .  
And by that of John the Baptist to Herod, It is not lawful for thee to have thy brother's 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 King's Council? Why shouldst thou be smitten 
(b) 2 Ch. 25. 16. ?  
It is therefore lawful, person and manner considered: but is very dangerous.  
Arg. 3. Again Solomon saith, The fear of a K. is as the roaring of a Lion: 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 Psalms: as in these passages that follow.  
Deliver my Soul from the ungodly 
(d) Psal. 17. 13. .  
They have laid wait for my Soul 
(e) Psal. 57 4. .  
Lest he tear my Soul like a Lion 
(f) Psal. 7. 2. .  
And in many other such like passages Soul is used in that sense.  
2. Again, the word Sin is not always used to signify a transgression of a Divine law, which is properly called Sin, as John defineth Sin 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 sin, or miss 
(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, Spoke I not unto you, saying, Do not sin against the child 
(k) Gen. 42. 22. ?  
3. And a man is said to sin against his own soul, when he 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 Solomon's meaning it appeareth by two other passathe Proverbs, viz.  
The King's wrath is as the roaring of a Lion 
(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 Sin and Soul properly, than 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 do 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 do 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 fallen from our heads: woe to us that we have sinned 
(p) Lam. 5. 16. . O brethren we have sinned.  
1. Our sins miscarried him into Illegal courses.  
2. Our sins apprehended, secured, arraigned, condemned, executed him.  
Let the Nation therefore lament her sins: and prise Superiors at a higher rate. And, for our sins, God hath made an alteration. Let us not struggle against the Dispensations of overruling 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, etc. 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 settled by full authority 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 trusties, and Representatives in Parliament.  
The form of the Engagement is this.  
I (T. C.) do declare and promise to be faithful to the Commonwealth in the Government now established without a King, or House of Lords.  
And note I pray you, that faithfulness to the Commonwealth in the Government established, to which we do oblige ourselves 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 lawful, possible, and honest. Which is the condition of all Civil Engagements; for unlimited obedience is due to God only, as is showed before, p. 27, 28.  
Obj. But it will be said that this Engagement doth cross, 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 Majesty's Royal 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 King's Majesty's person and authority, in the preservation and defence of the true Religion, and the Liberties of the Kingdom. That the world may bear witness with our consciences of our Loyalty: and that we have no thoughts and intentions to diminish his Majesty's just power, and greatness.  
3. In the last, it was declared by the House of Commons (which Declaration was published in every Church, and was commanded to be fastened 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 be hard to be answered. But let us consider how things then stood. And distinguish of the times.  
1. As things than stood, all was really intended.  
2. But the King's noncompliance: and some miscarriage in the House of Lords, have been the cause of the alteration of things both really intended, Solemnly protested, and Publicly declared.  
2. And though the Protestation was larger than 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 ways which threatened ruin, 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 Majesty's Person, and Authority. Showing.  
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 Privileges: and not to the prejudice of either.  
So long as the King did show himself a Father, a foster Father of the Church, and State, the Kingdom 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 Delays, that I say nothing of Denials, were made by him.  
4. What Sinister Successes the many Addresses had from him.  
5. How fruitless all the Treaties have been since those engagements.  
6. What underhand Deal, (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 me witness in the Holy Ghost 
(r) Rom. 9 1. , That I cannot read it but my very Soul resolveth into tears, 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 falsehood on the other.  
If so, it were ten thousand pities, it is not published for general 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 Royal Party, by virtue of any new or old Commissions to make that Treaty fruitless, and Invalid, even during the time of that Treaty.  
3. If any Combinations by the Royalists to attempt their own 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 fare 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 Kingdom hath broken Covenant, in not rising, but sitting still, till the King was put to death,  
R. No: the Covenant itself 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 trusties: to them it belongs to Legitimate all public Force. He 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 Public Justice.  
Well, dead he is, and not without the disposing hand of God. It cannot be denied, but he was a personage of Rare, and Royal parts. And had he not been seduced by evil Counsels to his own ruin, as Ahaziah was, of whom it is said, his Counsellors were the cause of his destruction 
(t) 2 Chron. 22. 4.  He might still have been,  
1. A Glorious King,  
2. Over a most faithful 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, than 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 do 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 Public Worship neglected.  
3. The Sacraments, that of the Supper, in particular, discontinued.  
4. The Ministry discountenanced.  
5. Zealous Professors derided.  
6. Learning undervalved.  
7. Christian Liberty set upon the Rack to usher in a world of Errors.  
8. And Liberty of Conscience walking up and down: and running into manifold extravagances.  
Exurgat Deus, Let God arise 
(v) Psal. 68 1. .  
It is time for the Lord to work, for they have made void thy Law 
(w) Psal. 119. 126. . But now, where shall we lay the blame? what? directly on the Power? I cannot but say that there hath been some failings in the Power: but other Emergent businesses have so taken them up, as of necessity they were forced to attend to other matters. But indeed the fault is principally in the people, who should have acted, in their places, according to the Ordinances of the Power. The fault I say is principally in the people: and that in these two regards.  
1. The first is the vanity and instability of the minds of the people, who fall into strange miscarriages, they being infected with the poison of ungrounded Tenets: which they uphold with a strong hand, and will not be controlled. And they take advantage and encouragement in this Juncture of time, wherein the power is, and hath been in a manner wholly taken up with urgent, and emergent occurrences. Namely,  
1: First, the securing of the New moulded Commonwealth, in this time of so many distractions, and distempers. Some being wholly for Monarchy; others for Anarchy: some for one thing, some for another.  
2. Again, the reducing of Ireland, which is of great concernment to the security of the State. This meeteth with strong opposition: and therefore, cannot, but it must needs take up much time.  
3. Lastly, to hold a Brotherly correspondency both with our fellow Covenanteers of the Scottish Nation: and with other States, and Churches abroad. And what retarding, the New fallen difference between the Scots, and ourselves, may occasion, I cannot foretell.  
The second is, the want of obedience to former Ordinances of the Power. For had the Prebyteriall Government set forth by Ordinances of the Power, found its wished entertainment: and with that ready compliance as was expected: a blessed effect for suppressing both Errors, and enormities had seconded those Ordinances long ere this.  
Therefore if we search into the causes of these our confusions, and distempers, we shall find them to flow principally from these two Springs.  
1. First the vanities of men's minds: being neither zealous for, nor constant to the Truth.  
2. Again, a lawless Liberty which many take to themselves, whereby they have rejected a Tendered Government. And this later is,  
1. Partly from the ignorance of those that neither know, nor will own the excellency of a Presbytery. Both for restraining the extravagancies of the exorbitant: and for the encouragement of the godly party.  
2. Partly from the dislike of those that are scandalous, who are, as we say, Tooth and Nail, against all means of restraint: which would have been urgent, and effectual under that kind of Government.  
3. And partly from the madness, and malice of those that are infected with Antinomian, anabaptistical, and other erroneous principles. These cry up I know not what kind of Lawless Liberty, and are not willing to be brought under any limiting, and restraining Government.  
Put all these together, and ye have the true cause. And now to fly upon the face of the Power, this is a fallacy, that is, when that that is not the cause is put for the cause. And to speak plain English, It is a trick of the Devil to hold men the faster in their Ignorance, Errors, and Extravagancies.  
And because there is so much grumbling at the present state of the Church, and Commonwealth, in respect of the Covenant, I shall therefore take Liberty, to take the Covenant in pieces, and to take a view of all the particulars in it. And so it will plainly appear, that while these men insist so much upon one clause in the Covenant, they neglect all the rest of it. The particular heads or branches of the Covenant are these six, as they follow now in order.  
1. The first is Reformation of Religion in Worship, Discipline, and Government according to the Word of God: and the example of the best reformed Churches, etc.  
But the most, and they that grumble most, cry all Reformation, they extol Prelacy: they would have their old Service, their old Ceremonies.  
2. Secondly, the extirpation of Popery, Prelacy, Superstition, Heresy, Scism, Profaneness, and whatsoever shall be found to be contrary to sound Doctrine, and the Power of Godliness, etc.  
But who almost regardeth sound Doctrine, and the power of godliness? I am sure that Schism, and Profaneness abound more now, then in former times.  
3. The third is, with Realty, Sincerity, and Constancy, with our Lives, and Estates mutually to preserve the Rights and Privileges of Parliament: the Liberties of the Kingdom. And to preserve the King's Majesty, Person, and Authority in the preservation, and defence of the true Religion, and the Liberties of the Kingdom, etc.  
But the Rights, and Privileges of Parliament are in no grace: for they that grumble most do contemn the Parliament, and condemn all Parliamentary proceed. Their proceed against the late King, filleth their hearts with madness, and their tongues with clamour.  
4. Fourthly, with all faithfulness to endeavour the discovery of all such as have been, or shall be Incendiaries, Malignants, or evil Instruments, by hindering the Reformation of Religion: dividing the King from his people: or making any faction, or parties among the people, etc.  
I appeal to all men, (I, for my part, have found it so) if many of those that cavil most, be not of the same hair: and if they would not be glad of any opportunity,  
1. To make a faction,