THE GRAND QUESTION CONCERNING Taking up arms against the KING ANSWERED, By Application of the holy Scriptures to the Conscience of every Subject. JOHN 19.15. Shall I crucify your KING? Printed in the year of our LORD MDCXLIII. To the Christian-English Subject. our life on earth is accompanied with many errors. To prevent these, go according to Gods direction, To the Law and to the Testimony. Isa. 8.20. If all Christian subjects take this commandement for their rule, they may thereby learn how to behave themselves towards their heavenly King, and towards their Ring; who reigneth, or should reign, over them on earth: against whom, if they adventure to wage war in defence of Religion, and of their liberties; it behoveth them to consider seriously, whether the law of God,( upon which religion, and all true liberties are grounded) afford unto them this liberty, or no: for if the Law of God forbid it, then they fight not for, but against religion, and their own conscience. Therefore I have proposed, explained and applied some places of holy Scriptures to this present purpose, that the ignorant may be hereby catechised, and they that are of stronger apprehension may be remembered of their duty towards their King, and all be able in better manner, and measure to practise it. Which God grant. Amen, So prayeth he who waiteth upon his sovereign and thee, with prayers and tears. THE GRAND question CONCERNING Taking up arms against the KING, ANSWERED. By Application of holy Scriptures to the conscience of every Subject. The QUESTION. The KING protesteth to defend, to the uttermost of his power, the true Protestant Religion, with the Rights and Liberties of all his Subjects. But they fearing that he will violate this his Protestation, take up arms to prevent it. What may be thought of this kind of proceeding? A REPLY. IT is not the duty of any private man to be too forward( much less peremptory) to decide so great a Question. Yet it may be hoped that a loyal Subject, who holdeth the Honourable Court of Parliament in due esteem, may without offence to God, the King, or Parliament, propound some Questions, or doubts, which do naturally issue out of the question propounded, for the rectifying and settling of his own conscience, and perhaps of others also. Quest. 1. Is it not better, in disputable mysteries of State, for the subjects to commend the whole matter to God, the righteous Judge, then to take up arms against their King, Eccl. 10.20. whom we are not to curse in our heart, much less to fight against him with our hand? 2. God saith, Prov. 25.3. The heart of Kings is unsearchable; how then can any man know, whether the King will decline from his oath or no? And if so, why should any subject oppose him by raising of arms, because he feareth such a declining? 3. God saith, Prov. 2●. 1. The Kings heart is in the hand of the Lord, as the rivers of water, he turneth it whithersoever it pleaseth him. If then the King decline from his Protestation; God, if he please, can reduce him again to it. Is it not then safer to rely upon Gods word and providence, then to take up arms? 4. God giveth this counsel, Eccles. 8.2. I counsel thee to keep the Kings commandement, and that in regard of the oath of God. So far then we ought to obey the King, as that solemn vow at baptism, and the oaths upon several occasions taken, and both with relation to the fifth Commandement, do bind us. If then arms be taken up against the King, is there no violation of any promise, you, or oath? And is not the commandement of God rejected? 5. We hold this assertion to be true, Sanguis Martyrum est seemen Ecclesiae. If then the subjects perceive that the King breaketh his oath, were it not better for them to die Martyrs, and thus to spend their blood in the cause of Religion, then to spill it in a civill war? doth he offend that death a Martyr? 6. Saint Paul teacheth us, Rom. 14.23. Whatsoever is not of faith is sin. When therefore Subjects wage war against their King, those that are ignorant, or misinformed, have no ground, or faith, to build this their fighting upon: who then shall answer for the blood of these men, if it be shed in such a civill war? Shall not they who should inform and do not, or else misinform? And how shall men thus slain, and that die in their sin, be able to answer at that great day of judgement? 7. moral honesty teacheth men to keep their promises, much more their deliberate solemn oaths. Christianity requireth the same, yea, Psal. 15.4. though it be to the hurt of him that sweareth. For these and the like reasons, every good man, who constionably observeth this promise and oath may be truly offended against all those, who will not give credence to his promise, nor yet to his oath. Can the King be well pleased, when this hard lot befalleth him? Will he endure to bee accounted a liar upon a surmise without any real proof? 8. Davids heart smote him after that he had cut off the skirt of Sauls rob privily. 1 Sam. 24.4, 5. When arms are raised up against the King, and his life in danger to be cut off thereby, doth no mans heart, who hath a hand in such a business, smite him? 9. Christ commandeth, Render to Caesar the things which are Caesars, namely, toll, tribute, custom, &c. If then such things as these be detained from the King, and withall an attempt made to beat him with his own weapons, how is Christ his Commandement observed? Are the arms which are Caesars, to be rendered to Caesar to his destruction? 10. Christ saith, Mat. 5.10. Blessed are they that are persecuted for righteousness sake. And thus the case standeth, if a King forget his duty towards God, and man, and doth cruelly persecute his subjects, are not then such subjects sopersecuted blessed, if they patiently endure it? But where hath Christ taught us, that they are blessed who persecute their King at any time, and least of all, when he endeavoureth to perform his duty towards God and man? 11. Where the word of a King is, Eccl. 8.4. there is power, and who may say unto him, what dost thou? May not these words rightly understood, and wisely applied to the conscience, persuade a man to debate the matter, and to expostulate with himself, saying, What dost thou? before be presume to rectify the Kings errors by the drawn sword, except it be the sword of the spirit, read job 34.18. which is the word of God? For the King of Kings saith of an earthly King, who may say unto him, what dost thou? 12. David asketh this question concerning Saul, 1 Sam. 26.9. who was a very wicked King, Who can stretch forth his hand against the Lords Anointed, and be guiltless? If any man might, why not David, who was causelessly, and violently persecuted by Saul, and who was also to succeed him in his throne? yet his conscience taught him not to right his own wrongs, but he waited the good hour, till God should be pleased either to turn his heart, or to end his dayes: who believeth not that David was endowed, and extraordinarily guided by Gods Spirit, as in other matters, so in this particular behaviour towards Saul? And who then will not resolve, 1 Sam. 26.11. and pray as David did? The Lord forbid( saith he) that I should stretch forth mine hand against the Lords anointed. David prayed thus after that Saul had violated that trust, which his subjects reposed in him. 13. God directeth to a twofold means of pacifying an angered Prince; Prov. 25.15. either by forbearance, or by giving a soft answer, the words are plain: By long forbearing is a Prince persuaded, and a soft answer breaketh the bone. But when arms are taken up, where is forbearing? and when the sword is drawn, what hope is there that a soft answer will persuade? 14. The names which are given to Kings and queens by God himself, should bee very much regarded of all good men, Isa. 49.23. for they are called nursing fathers and nursing mothers, yea Gods. Is it not unnatural to unsheathe the sword against father or mother? Is it not impious to unsheathe the sword against him, who is the highest of all earthen Gods? Touch not mine Anointed, saith God Almighty, Psal. 105.15. and will he allow his subjects to fight against him, who is the supreme Ruler, and Gods immediate Vicegerent upon earth? 15. The wisest King, being taught by the King of Kings speaketh thus: The fear of a King is as the roaring of a lion, Prov. 20.2. whose provoketh him to anger sinneth against his own soul. If any subject take up arms against their King, are they not hereby very likely to provoke him to great anger? and hereby raise up a great fear, whereby to terrify themselves? And is it no sin thus to provoke a King? 16. The King of Israel spake thus to Benhadad, 1 King. 20.11. Let not him that girdeth on his harness boast himself, as he that putteth it off. When subjects take up arms against their King, itis probable that they are confident of victory, else why would they take them up? And if they be thus confident, let them not forget what Ahab said to Benhadad, and so much the more let them do this, because many wise and godly learned men affirm that subjects ought not to take up arms against their sovereign King, and why should the counsel of wise men be utterly rejected? 17. When King David purposed to march forth into battle against his rebellious son absalon, 1 Sam. 18.3. his loyal and loving subjects spake thus to him, Thou shalt not go forth; and why? Because, say they, thou art worth ten thousand of us. Would not Davids subjects willingly permit him to go forth to battle, and will any subjects go forth to battle against their King? was David worth ten thousand of his subjects, and dare any go forth to battle against him, who if he should be slain( and it is too probable in such a case he may) shall not the Kings blood cry as loud for vengeance, as the blood of thousands of subjects? 18. Those that dare adventure to wage war against their sovereign, may be too ready to censure, and perhaps to condemn all those, who be not so forward as themselves in this action. And if they thus censure and condemn, what answer can they frame to those questions which God proposeth? Who art thou that judgest another mans servant( the Kings loyal subject)? To his own Master he standeth or falleth. Rom. 14, 4, and 10. Why dost thou judge thy brother? Or why dost thou set at nought thy brother? we shall all stand before the judgement seat of Christ. Then it shall appear whether those that take up arms, or those that refuse, are to be condemned. Meane-time is it not a pious error( if any at all) to refrain from the taking up of such arms? 19. Our blessed Saviour was so desirous to show all due respect unto Caesar, that for the expressing thereof he wrought a miraculous work, there being( at his command to Peter) a fish taken out of the Sea, Matth. 17.27. in whose mouth was found a piece of money, which he cammanded to be given for tribute. And did our Saviour work so miraculously because he would not offend against Caesar, and will not all good subjects rather choose to suffer any indignity or loss, than to omit, or do any thing, which may any way damnify their King, or tend to his dishonour? And when arms are taken up against him, is he not damnified, and much dishonoured thereby? 20. There be three Commandements, which God hath joined together, and they are thus delivered to us: Eccl. 4.12. My son fear thou the Lord and the King, and meddle not with them that are given to change. And what saith God elsewhere, A threefold cord is not quickly broken. Prov. 14 21. If then the true fear of God and of the King, and therewith a settled resolution not to meddle with them, which are given to change, be all twisted together, and treasured up in our hearts, and if in our lives wee express a fruitful practise of them, then are wee indeed the sons of God, unto whom he giveth these three commandements; whereof if one be broken, the other two also must of necessity be violated. For he that feareth not God, how doth he fear his King, or abstain from meddling with them that are given to change? He that feareth not the King, what fear hath he of God, and of Gods commandements, namely, to fear the King, and not to meddle with them that are given to change? and he that is given to change, how is he like to God, who changeth not, or like to a King, who ruleth by his constant known laws? Therefore if subjects war against their liege Lord and King, are they not likely to break one or all these commandements? and if one, then not all? 21. The Holy Ghost doth rectify the hearts and practise of all loyal subjects towards their Kings, saying, Rom. 13.2. Whosoever resisteth the power, resisteth the Ordinance of God. And who was Emperour at that time, when this direction was given? was it not Claudius, that profane infidel, and cruel Tyrant? Much more then should all Christian subjects forbear to take up arms against their Christian King, who, because he is a Christian King, is therefore much more to be honoured and obeied then Claudius, or Nero, or julian the Apostate; and yet the Christian Souldiers, who were more then the heathenish, would not resist him. And why may not we believe that they were so temperate and obedient, because they had learned, and purposed by Gods grace, to practise that which followeth in the fifth verse of the same Chapter, Rom. 13.5. Wherefore ye must needs be subject, not onely for wrath, but also for conscience sake? they would not provoke a wicked Emperour to wrath, and their own conscience( being instructed by Gods word) taught them thus to do. 22. By me Kings r●igne, Prov. 8.15. saith God. God himself setteth not onely the good, but wicked Princes also upon their thrones. It was God, who gave the sceptre to wicked Saul, David would by no means molest him in his government, much less undertake to war against him, in hope to wrest the sceptre out of his hand. Is it Godly wisdom to fight against Gods ordinance? for such warriors fight against God himself, and who then is like to have the victory? 23. After that king David had committed those two gross sins of adultery and murder, observe in what manner he maketh his confession before God for them, Against thee, Psal. 51.4. thee onely, have I sinned. Against thee onely( saith Saint Ambrose) because David was a King, In Psal. 118. and was bound to no law: for a king( as the same Author addeth, and with him many reverend Authors concur) that a King is not bound over to punishment by any Law, but is set free from them by his sovereign authority. Therefore Nathan the Prophet admonisheth David to expiate his sins before Almighty God by humble repentance, but he denounceth not the Law against him, whereby to inflict the legal punishment of an adulterer, and of a murderer upon him, herein he left the whole matter to Gods own disposement. Whosoever then presume to fight against their King( and by this affront do attempt no small punishment both of his mind and body) are they perhaps the more forward to make such an assault, because they take themselves to be wiser, and more judicious then Ambrose? but who dare compare himself with the Prophet Nathan? 24. If a wicked King should furiously rage against Christs Church, yet should the people of God solace themselves exceedingly in this, Mat. 7.25. that Christ hath built it upon a Rock; and they ought to believe, that although it may be, and often times is much shaken, yet it cannot be overthrown. And that it may stand the more firmly, must not the people of God perform their duty, and attend Christ commandements, and withall firmly establish their hearts upon the gracious promises therewith annexed and delivered in these words, ask, Mat. 7.7. and it shall be given you; seek, and ye shall find; knock, and it shall bee opened to you. Prayer, prayer is the Christian armor, which all distressed subjects ought to put on, and if they use it aright, even the gates of hell shall not prevail against them. The devote Iewes thus armed themselves, when King Ahasuerus had granted forth a decree for their utter overthrow. They did not mutiny, much less take up the sword to vindicate their religion and liberty: and why should not all good subjects in these dayes, behave themselves as the Jews then did? and so much the rather lest Christs words prevail against them, All they that take the sword, Mat. 26.52. shall perish with the sword. 25. A divine sentence, saith Solomon, Prov. 16.10. is in the lips of the King, his mouth transgresseth not in judgement: The Lord affordeth more then ordinary assistance, and direction to Kings; and therefore when Saul, a very wicked King, was by Gods appointment to sway the sceptre, we read, God gave him another heart, 1 Sam. 10.9. even the spirit of government. Therfore should not all loyal subjects rather suspect themselves to be in an error, then the King? and if they deal thus impartially with themselves, should they not forbear to take up the sword to rectify the error of their king? 26. The wrath of a King is as messengers of death: Prov. 16.14. but a wise man will pacify it. When arms are taken up against the King, the wrath of the King is very much incensed: and therefore should not all subjects be more ready to show their wisdom in pacifying, then exasperating his wrath? God grant the one, and prevent the other. 27. The Kings wrath is as the roaring of a Lion: Prov. 19.12. but his favour is as a due upon the grass. Who will provoke a Lion to roar, and then come within the reach of his chain? who will provoke their King to wrath by taking up arms, and presume that they shall not come within the reach of his verge? If his favour be as due upon the grass, will not his provoked wrath become as the fire among the stubble? And doth not every subject desire rather to be refreshed with such a due, then to be consumed with such a fire of their own kindling? who so offend thus sin against their own soul; and are they not afraid of that fire, which shall never be quenched? 28. There be four things stately, Prov. 20.2. as the Spirit of truth affirmeth, and amongst them a King is truly majestical; against whom there is no rising up, Prov. 30.29.30 31. saith God: and dare any true servant of God, and true hearted subject do the contrary, by rising up against their King? and is not raising of arms a rising against him? If then arms be thus raised, how can any, that are thus forward, promise to themselves victory against the King and his forces? or how can they dispense with their own consciences, seeing this is the express word of God, against him there is no rising up. 29. Before any war be attempted, the counsel which God giveth is to be accepted, and embraced; and God counseleth thus, With good advice make war. But where may such advice be taken? even where it is plainly and freely given in the volume of Gods book, Prov. 20.18. the Bible which some have and others may wrest to their own destruction. Learned councils have erred; Adam in Paradise erred, the Angels themselves grossly erred, may not wise men err? And if such men may err, why not in the particular business, in taking up arms to discipline their Prince? May not then an Iron Rod rather bruise, or harden, then mollify and make him better? 30. In the multitude of people is the Kings honour, but in the want of people is the destruction of the Prince. Prov. 14.28. When arms are raised by the Subjects, to reduce, or rather to enforce the King to do what they please; is it not probable, that the multitude of his people and therewith his honour shall be diminished? And is not the want of people the destruction of the Prince? God saith so; experience also proveth it to be the destruction both of the king; and of his kingdom: If then the subjects truly love God, their king and themselves; is it not a matter of great concernment, and worth their deepest consideration, that by raising of arms they may dishonour God, wrong their king, and themselves to their utter ruin? 31. God declareth what we may think of the beginning of strife, and what also we may judge is likely to be the issue thereof; these words demonstrate it. The beginning of strife is as when one letteth out water: therefore leave off contention before it be meddled with. Prov. 17.14. At the first appearance strife may be thought to be very small, and as the cloud which Elijah his servant saw arising out of the sea, like a mans hand, yet that in a short time overspread the whole heavens, and abundance of rain ensued. abundance of trouble and of bloodshed, 1 king. 18.44. may ensue, if but one, or a few hands be the first actors in the raising of arms, and who can tell how far the waters of contention may hereupon flow? Such bitter waters as these may be called by the names which Isaac gave to the Wells, which his servants digged. One he called Esek( contention) another Sitnah( hatred). Is it not therefore godly wisdom to embrace Gods counsel, Gen. 26.20, 21. Leave off contention before it be meddled with? And if it have been meddled with, should not all good people pray instantly, and hearty that a wellspring of living waters may be found out, which may be called Rehoboth( room)? Verse 22. And that it may be said of this nation, Now the Lord hath made room for us, and we shall be fruitful in the land. 32. The Apostle Saint james hath laid a sure foundation for all Christian Souldiers to build upon, if with a clear conscience before God and man, they be able to answer to those questions propounded, From whence come warres and fightings among you? Chap. 4.1. ● king. 10.16. come they not hence, even of your lusts, that war in your members? There is a lust, or lusting after profit, pleasure, vainglory, when as many men are too ready to speak as jehu did; Come with me and see my zeal for the Lord. And what is the issue and event of such eager thirsting desire? believe God in those words of his, Ye lust, and have not; ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not eye ask, ●am. 4.2.3. and receive not, because ye ask amiss, that ye may consume it upon your lusts. Is it not godly wisdom to refrain from taking up arms against the King, till these questions, and that which the holy spirit of God concludeth thereupon, be thoroughly answered by a well rectified conscience? FINIS.