OBEDIENCE ACTIVE and PASSIVE DUE TO THE SUPREME POWER, By the word of God, Reason, and the Consent of divers modern and Orthodox Divines; Written not out of Faction, but Conscience, and with desire to inform the Ignorant, and undeceive the Seduced:  
By W. J. a Well-willer to Peace and Truth.  
TIT. 3.1. Put them in mind, to be subject to principalities and powers, and that they be obedient, etc.  
ROM. 13.1. Let every Soul be subject to the Higher powers.  
Principi, summum rerum judicium dii dederunt: Subditis obsequii Gloria relicta est, Tacitus lib. 6. Histor.  
Scutum potius quàm gladium, subditis in Tyrannose esse sumendum, quos modestia & patientia subditorum mitigat, contumacia verò exasperate, Titus Livius, lib. 3.  
OXFORD, Printed by Leonard Litchfeild, Printer to the University, Anno 1643.   

To the Reader.  
IT is a time, wherein many are become rather wilfully then really ignorant, and more conceitedly then truly desirous of Peace with Truth, to rectify (if not satisfy) whom, this little treatise is communicated unto public view: wherein they shall find, (toward accomplishing their desire:) Truth from Heaven, tending toward peace on Earth; Truth being the matter thereof, Peace the end whereto it conduceth: And I supposed, there could be no better mean, (under God) toward the compass and procuring, that Peace, then by rightly informing each Subject of his duty, from the word of God, which is Truth: and therefore I dare bebold to say, that if the Truth herein sincerely and clearly delivered, be but lovingly embraced, and henceforth constantly practised by us all; we shall prove, both better servants to God our Father, and more loyal subjects to the King our Sovereign: and so, not only again acquire, that great blessing of internal, external, and eternal Peace to ourselves, with confluence of all concommitant felicity; but withal suddenly procure, from God and the King, that happy and all desired Union, of his most sacred Majesty, with his Parliament, and People: whereby all our lawful desires may be fully effected, which is the constant, fervent, and daily prayer of the Author.  
Farewell.   

The SUBJECT'S duty to there lawful KING. Consisting in ACTIVE and PASSIVE Obedience.  
THat the King is the Head of the people; is evident by 1 Sam. 15.17. where the Prophet Samuel saith thus unto King Saul from the Lord: When thou was little in thine own sight, wast thou not made the Head of the Tribes of Israel? and the Lord anointed thee to be King over Israel? And by the 1 Kings 14.7. where Ahijah the Prophet, bids King Jeroboams wife, Go tell jeroboam, Thus saith the Lord God of Israel; I exalted thee from among the people, and made thee Prince over my people Israel. And 1 Kings 16.2. where Jehu the Prophet saith to King Baasha from the Lord: I exalted thee from the dust, and made thee Prince over my people Israel: Which occasioned Optatus to say, Super Imperatorem non est, nisi qui fecit Imperatorem; from which our Law too dissents not; for in the year book of 1. Henr. 7.10. and Finch fol. 81. it is said, That the King is the head of the Commonwealth immediate under God; and therewith agreeth the more ancient Law, which tells us, Quod omnes sub eo, ipse autem sub nullo, nisi tantum sub Deo. Bracton. lib. 1. cap. 8. And therefore is it, that S. Peter 1 Epist. 2.13. Exhorts all men to submit themselves unto the King, as to the Supreme: who is placed in that degree of eminency over the people; Not by himself, (for Kings themselves acknowledge in their styles, that they are such, Dei gratia, and therefore may not unfitly say with the Psalmist, Psal. 100.3. He it is that made us and not we ourselves:) Neither by the people, (for the jews confess, Nehem. 9.37. That Kings are set over them by God; and therefore, we often read in Scripture, That the King is called Gods Anointed, and the Lords Anointed, but never the peoples Anointed.) And then, if neither by himself, nor by the people, then surely by God alone; and truly God so asserteth, Prov. 8.15. They reign not by themselves, they reign not by the people, But saith he, By me Kings reign, that is, by my ordination and appointment, being first settled, since upheld, and sometimes miraculously preserved in their reigns by me, and by my will as the cause: For as the Prophets jeremiah and Daniel, tell us, The most high beareth rule over the Kingdoms of men, and giveth them to whomsoever he will. jer. 27.5.6. and Dan. 4.17. He having the sole property of them; and therefore Daniel speaking to Nabuchadnezzar. Dan. 2.37. saith, The God of Heaven hath given thee a Kingdom, etc. And so Cyrus acknowledgeth Ezra. 1.2. saying, The Lord God of Heaven hath given me all the Kingdoms of the Earth.  
We read Deut. 17.14.15. That if the people would have a King, like other Nations, Then they should in any wise set him King over them, whom the Lord their God should choose. And 1 Sam. 9.17. we read that God chose Saul to reign over his people; and 1 Sam. 10.1. and 1 Sam. 15.1. The Lord sent Samuel to anoint Saul to be King over his people Israel. And in the 1 Sam. 16.1. God saith to Samuel, I will send thee to Jesse the Bethleemite; for I have provided me a King among his Sons, to wit, David, and at the 13. Verse Samuel anointed him. And 2 Sam. 12.7. God saith to David, I anointed thee King over Israel. And David himself after he was King, 1 Chron. 28.4. did acknowledge, that he did not set up himself to be King, neither was chose by the people, but saith he, The Lord chose me that I should be King over Israel. And hereto agreeable, was the Divinity of the Primitive Church, concerning Kings, (which had least cause to favour them, in regard they were its persecuters; and yet) Ireneus saith of them, Cujus jussu nascuntur homines, ejus jussu constituuntur Principes: Thus we see that Kings are provided for the people and appointed by God; anointed by his Prophets, and lastly, only approved of by the people; and truly such people as are his, doubtless will approve both his choice and institution, as we read the jews did 1. Sam. 10 24. who when they saw Saul, whom God had appointed, chose and anointed for their King, they all shouted, and said, God save the King.  
Now as the institution and office, so also the power of a King is derived from God; for as was before said, by Daniel to Nabuchadnezzar, Dan. 2.37. The God of Heaven hath given thee a Kingdom; so likewise doth he add thereto, power, strength and glory, whereby it appeareth Kings have power from God, which our Saviour likewise acknowledgeth john 19.11. where speaking to Pilate, he saith, Thou couldst have no power, except it were given thee from above; and therefore saith Tertullian, Ind illis potestas est, unde Spiritus, and that we know is from God, not from the people: whereby it appears, that what Saint Paul saith, Rom. 13.1. is very true, That there is no power but of God, and the powers that be, are ordained of God. And therefore in that very place he willeth and enjoineth, That every Soul be subject to the higher powers. And writing unto Titus, he willeth him, Tit. 3.1. To put the people in mind, that they be subject to principalities and powers, and that they be obedient: in which places, by subjection, he includes a necessity of not resisting: For such who shall either disrespect the person, or disobey the just power of the King, resist the Ordinance of God, and shall receive to themselves condemnation, as our Old, but damnation, as our New translation renders, Rom. 13.2.  
Philo the jew, in his book de vita Moysis, thus speaks of the office of Kings; Regis officium est, jubere quae oportet fi●ri, & votare à quibus abstinere decet: caeterum, jussio faciendorum & interdictio cavendorum, propriè ad legem pertinet; atque ita consequitur, quod Rex animata lex sit, lex vero, sit Rex justissimus. And our most gracious Sovereign, not only performs that good office, but withal admits of that rule, and for his people's satisfaction, hath further protested before almighty God, not to govern them by any Arbitrary power of his own, but to admit and propose the known laws of this Realm, for his guide and the exact rule of his government: unto which I suppose every good Christian will adhibite faith, and unto whom I hope, every loyal subject will yield due obedience: and therefore how great a cause have we to praise God, whose graciousness is pleased to set such over us, as do set him in all their ways before them? and how great cause have we in all respects to honour him, who ruling us in goodness, doth also rule himself by goodness? Long may he live among us; ever may he reign by himself, and royal posterity over us, in glory and renown.  
Submit yourselves to every ordinance of man for the Lords sake, whether it be to the King as Supreme, etc. saith Saint Peter 1 Epist. 2.13. Not that Kings are ordained by men, or that men invented that government, (for the powers that be are ordained of God, Rom. 13.1. and that Kings are is plainly manifested before, as also by 1 Sam. 15.11. where God complaineth saying, It repenteth me, (not that the people, but) that I have set up Saul to be King.) But, he calls Kingly Government an ordinance of man; (as Calvin, Beza, Marlorate, Aretius, Piscator, Bucanus, Gerardus and Weemse, have observed upon that text) because the power, that is conferred by God upon men, is proper to men, exercised by men, and towards men; it is called an humane ordinance, subjective, because men are the subject of it, and objective, because it handles humane affairs; and lastly, in respect of the end, being instituted for the good of man, and the conservation of humane society: So it appeareth by what hath been said, That Kings and Supreme Magistrates, are not politic institutions of men, nor at first ordained by men, nor the power they are invested with, committed to them, from men, but from God: And therefore, let every soul be subject to them; and as omnis anima, so ex omni animo, which shows the manner; not with the body only, but the mind also; not in show alone, but indeed and in truth withal▪ and that to all just commands; yea, and to their unjust demands, if not contradictory to the will or word of God, by our Saviour's example, Matth. 17.27. who paid Tribute to the Polegatherers, for quietness sake, rather than offend or resist, although nothing was due; but if their commands and demands be contrary to Gods, then Deo potius, quàm hominibus, better obey God then man, by the example of Saint Peter and Saint john, Acts 4.19. Yet so be, they be not dissonant or discrepant from Gods, than Scripture wils us to yield obedience thereto, not only as Saint Peter exhorts, 1 Pet. 2.13. for the Lords sake, that so he may be honoured, who hath ordained Kings and powers, and would that we should be obedient to them; (as Aretius, Piscator, and Lucas Osiander, observe in their Comments upon that text:) but withal as Saint Paul enjoins us, for conscience sake also. Rom. 13.5. That so we may retain a good conscience, which we must keep void of offence, both towards God and towards Men. Acts 24.16. That it may witness for us, that we have not resisted Authority; for no man with a good conscience, can resist him, to whose power God hath made him subject; (as the same Piscator and Osiander, together with Calvin and Bucanus have noted upon that text of Saint Paul Rom. 3.5.) And therefore, because we must be subject both for the Lords sake, and for Conscience sake too, it will not be amiss to consider what a subjects duty to his Sovereign is, and in what particulars it consists.  
And first, we must honour him; Give honour to whom honour is due, saith Saint Paul, Rom. 13.7. and honour the King saith Saint Peter, 1 Pet. 2.17. and that must be by a reverend esteem of him, and an acknowledgement of him for our Superior; by giving him due respect in our behaviour, and Titles of reverence in our words, as David, did to Saul. 1 Sam. 24.8. he stooped with his face toward the earth, and bowed himself, and said, My Lord the King, And as Arauna did to David, 2 Sam. 24.20.21. and Nathan to David, 1 Kings 23.24 and Bathsheba to David at the 31. verse of that Chapter, Who bowed her face to the earth, and did reverence to the King, and said, Let my Lord King David live for ever.  
Secondly, We must pray and give thanks to God for him: as S. Paul exhorts 1 Tim. 2.1.2. I exhort therefore that first of all, Prayers, Supplications and Thanksgiving be made for all men, for Kings, etc. and that as the Psalmist Psal. 80.17. Let thy hand be upon the man of thy right hand; upon the son of man, whom thou madest strong for thyself; that is, O Lord, let thy hand of Providence, Power and Mercy be upon the man of thy right hand, and thine anointed the King, ever readily and mightily to defend, preserve and protect him; and upon him whom though thou reckonest among the Gods of the Earth, Psal. 82.1 and 6. yet indeed, is but the son of man, whom thou hast made strong by Majesty and power, for thyself, to govern thy people as thy Vicegerant; or as our own Liturgy teacheth us, That God would be pleased to be his defender and keeper and give him the victory over all his enemies, that God would so dispose govern and rule the heart, of our Gracious King and Governor, that he might evermore have affiance in him, and in all his thoughts, words and works, ever seek God's honour and glory, and study, to preserve the people committed to his charge, in wealth, peace and godliness, and finally that after this life, he may attain everlasting joy and felicity.  
Thirdly, We must fear him, as S. Paul wills us, Rom. 13.7. Give Fear to whom fear is due; and as Solomon Counsels us. Pro. 24.21. saying, My Son, fear thou the Lord, and the King; and that with a fear of love, lest any hurt come to him; and a fear of awe, lest we offend and disobey him. Solomon joins them together, because he that is a true servant of God, and feareth him, will be a true subject to the King and fear him also; For, it is but one and the same Religious fear, which first honoureth, God and then the King. And as Time Deum makes a good Christian, so Time Regem, a good Subject; and the better Christian, the better Subject. And to speak Truth, it is God, that causeth this Fear in Subjects towards their King; for as S. Anselme speaketh very rightly, Nunquam potest fieri, nisi operatione Dei, ut tot homines uni servirent, quem considerant unius esse cum ipsis fragilitatis & naturae: Sed quia Deus inspirat Subditis timorem, & obediendi voluntatem, contingit ita.  
Fourthly, we must not murmur against him; For Exod. 16.8. and Num. 16.11. They that murmur against their Governors are said to murmur against the Lord, because they murmur against his ordinance and against his Ministers; for they judge not for men but for the Lord, 2 Chron. 19.6. and Pro 8.15. by me Princes decree justice, saith God, and therefore what Christ saith in another case, Luk. 10.16. may not unfitly be applied to them. He that despiseth you, despiseth me; for as the Apostles were the Messengers of Christ, so Kings are the Lieutenants of God.  
Fiftly, We must not touch him with a virulent Tongue, like them in jeremy, jer. 18.18. who said, Come let us smite him with the Tongue, that is, We must not speak evil of him; no, though we receive wrong from him, by S. Paule's example Acts 23.5. towards Ananias; for so soon as he knew him to be the high Priest, he corrects himself with a Scriptum est out of Exod. 22.28. Thou shalt not speak evil, of the Ruler of my people.  
Sixtly, We must not accuse him: for where the word of a King is, there is power; and who may say to him, what dost thou, saith Solomon, Eccles. 8.4. and Elihu in job, Is it fit to say to a King, Thou art wicked? Or to Princes, ye are ungodly? job. 34.18. And therefore we should be so fare from judging amiss of his actions, That we should rather excuse what is done amiss by him, then accuse him for it; and withal to suppose him so free in himself, from doing any Act of Injustice, that we should be ready to answer him, as did, both that wise woman of Tekoah, 2 Sam 14 17 and also Mephibosheth 2 Sam. 19.27 My Lord the King is as an Angel of God, to discern both good and bad, do therefore, what is good in thine eyes. Wherefore though his actions may seem blame-worthy, yet we must not suppose them such, and much less accuse him for them; and so Plantus, though an Heathen could tell us, That Indigna, digna habenda sunt, Rex quae facit.  
Seventhly, We must not curse him: for God hath prohibited it, Exod. 22.28. Thou shalt not curse the Ruler of my people, and Solomon gives us this lesson by way of causion. Eccles. 10.20. Curse not the King, no, not in thy thought: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter; to teach us, That though King and Governors have infirmities and vices, (which being men, they are equally subject too with others,) and so perchance may often do evil; yet we ought not to revile them, or curse them therefore. Yea, though thou mayst know the King to do evil, and the land to suffer evil by his doing; yea, though thou mayst know it by thine own suffering of evil from him, yet, let not so much as thine hearts thought curse him; as Doctor jermyne in his Comments on that book of Ecclesiastes, hath observed upon that text, from S. Cyprian.  
Eighthly, We must not touch him violently, nor lift up our hands against him. God hath inhibited it 1 Chro 16.22. and Psal. 100LS. 15. Saying, Touch not mine anointed, to wit, so as to do him harm, or kill him; for as David saith to Abishai, 1 Sam. 26.9. who can stretch forth his hands against the Lords anointed, and be guiltless? and therefore forbear to destroy him. And we know how David's heart smote him, when as he only did but cut off the skirt from King saul's garment. 1 Sam. 24.5. though he killed him not. For on whom God's hand hath been to anoint them, he cannot endure any others hand should be, to violate them: For there is such near alliance as it were, between God and them, Christ and them, and the Holy Ghost and them, as that they are not to be harmed the least way, if either God, or Christ, or the Holy Ghost, can keep us from it; For Kings participate with the name of God. Psal. 82.6. I have said ye are Gods: and with the name of Christ, for they are called Christi Domini, The Lords Anointed, frequently in Scripture; and if they be anointed, it is, with the Holy Ghost and power from above, Acts 10. ●●. as that learned and reverend Bishop Andrew's in his Second Sermon of the conspiracy of the Gowries. So in that they be anointed with oil, not taken from the Merchant's warehouse, or the Apothecaryes' shop, but from the Sanctuary; it shows us, That Sacred is the office, whereunto they are designed; Sacred the power, wherewith they are endued; Sacred the persons, whereto it is applied, & therefore at no hand to be touched, either virulently with the Tongue, or violently with the hand.  
Ninthly, We should not desert him in his troubles and necessity, but adhere to him, and endure the extremity of Fortune with him: and even then answer him, as David's Servants said to him, when David was to flee with them from Absolom, 1 Sam. 15 15. Behold thy servants are ready to do, whatsoever my Lord the King shall appoint: and likewise with Ittai the Gittite to say and do, as he did then to King David, at verse the 21. As the Lord liveth, and as my Lord the King liveth, Surely in what place my Lord the King shall be, whether in life or death, even there also will thy Servant be.  
Tenthly, In time of war, if he go forth to battle, and there expose himself to danger, for the animation and encouragement of his Host, then, because, he is worth ten thousand of us, (as the people said of King David, 2 Sam. 18.3. We must therefore be sure that we be ready to rescue him, and to venture our life for his deliverance, as we read Abishai, one of David's Generals & valiant men did, to secure David from the hands of Isbbi-benob the Philistim Giant. 2 Sam. 21 17. And then withal out of a fear of love, lest he be again endangered; we should with the Men of David (at the same verse) say unto him, Thou shalt go no more out with us to battle, that thou quench not the light of Israel; that is, lest if thou perish in the battle, we lose thee, who art not only, the joy and the glory, but also the Light of Israel: where by the way, we may observe, the great estimation a people should have of their King, viz. to esteem him as their Light; and withal, that when the Light of Israel is quenched, that is, when we lose a good King, who is the joy and the Glory of his people, we are then rightly said to be in darkness, and so exposed to danger, as wanting a Light to guide us.  
Eleavently, We must not withhold his due from him: for our Saviour wills us Mat. 22.21. to Give to Caesar the things that are Caesar's: and S. Paul, Rom. 13.7. to render to all their deuce: tribute to whom tribute etc. Now because Kings are the Ministers of God for our good Rom. 13. ● for the good of Peace, Protection, justice, Religion etc. attending continually upon this very thing, therefore for this cause we pay tribute. Rom. 13.6. And truly in regard of their Care over us: we must not dare, but as our Saviour saith, Reddere Caesari quae sua sunt; That is, because they keep our Tillage safe, they must have Tribute out of our Lands; and because they keep the Sea safe, they must have vectigal, custom, and Censum, Subsidy out of our goods: and therefore it is very remarkable, That our Saviour never did any Miracle, about Honour or Money, except that one, which we read of Mat. 17.27. about giving Tribute to Caesar; where, although nothing was due as may appear by the two former verses, yet saith Christ to Peter, Lest we should offend, go thou to the Sea, and cast an hook and take up the fish that first cometh up: and when thou hast opened his mouth, thou shalt find a piece of money, that take, and give unto them for thee and me.  
Lastly, We must be subject to them and obey them: for as Dion Cassius hath well observed, Naturâ quipe id necessarium & hominibus salutare, ut alij quidem imperent, alij vero pareant. And therefore S. Paul wills Titus, Tit. 3.1. to put the people in mind, that they be subject to principalities and powers, and that they be obedient. And again, because Christians should not suppose they were exempted from obedience to the Heathen Governors, therefore the same Apostle, writing to the Roman Christians, who though they lived under cruel Nero, that Persecutor of the Church, and Infamy of his Age, and under his wicked substitutes, yet saith he, Rom. 13.1. Let every soul be subject to the higher powers, and why? because the powers that be, are ordained of God, and he that resists the power, resists the ordinance of God: and therefore be obedient.  
Now our subjection and obedience to the Kings and Governors who are set over us, and who are the Powers that are of God, is to permit their will to be done, aut a nobis, aut de nobis, that is, either of us, or on us; of us, when they command for Truth; on us, not by us, when they command against the Truth, to wit, God's Truth & Word; as we see by the axample of the Hebrew Midwives, whom the King of Egypt commanded, that when a Son was born to the Hebrew women they should kill him. Exod. 1.16. But the Midwives feared God, and did not as the King of Egypt commanded them, but saved the men children alive. vers. 17. for had they, they had been guilty of murder, and therefore because the Midwives feared God, He dealt well with them, and made them houses. verses 20.21. Also by the example of Shadrach, Meshach, and Abednego. Dan. 3.18. Who would not worship the golden Image set up by Nabuchadnezzar, yet permitted his will to be done on them, by casting them into the fiery furnace: verses 20.21. and therefore God preserved them, so that they had no harm, as we read in the same Chapter. And so Daniel, who though he was interdiced by King Darius, Dan. 6.9. Yet ceased not to pray unto God, three times a day. verse 13. yet he permitted the King's will to be done on him, (for he signed the decree) by casting him into the Den of Lions. verse 16. So it appeareth, that we must be patients or Agents; Agents, when he is good and godly; patients, when he is tyrannous and wicked; and then as S. Peter saith 1 Pet. 2.19. It is thankworthy if a man for Conscience towards God, endure grief, suffering wrongfully: and unto a patiented bearing of the Cross, we know we are called, for Christ also suffered for us, leaving us an example, that we should follow his steps, as S. Peter there tells us at verse 21. Wherefore we must needs be obedient: because all powers is of God; because they bring with them the good of order; because it is a sin to disobey; because judgement temporal and eternal, accompany the sin of Rebellion and disobedience; because government is the mean of our weal; because Kings are (as it were) hired by tribute, to serve their Servants, and take care for their subjects. Besides, it is necessary that we should obey, both ex necessitate finis & pracepti; for hereby we shall do that, which is acceptable to God, and profitable to ourselves; acceptable to God, enjoining obedience; profitable to ourselves, as thereby enjoining the good of government. That we may lead a quiet and peaceable life in all godliness & honesty, as S Paul saith, 1 Tim 2.2 (see Doctor Boys on the Epistle for the fourth Sunday after Epiphany.)  
And thus we see, That we are taught to obey Kings, by the Word, though they rule not always by the Word: but what of that? As the neglect of their duty cannot excuse the neglect of ours; so neither can the breach of their Oath, absolve us before God, from our duties of Allegiance and Obedience to them, as Calvin, Aretius, and Marlorate, inform us. For we are bound to obey, as the person, so chief the power, because it is of God.  
Nor must we only preforme this duty to good Kings and Governors, but as S. Peter saith to servants, concerning their Masters, 1 Pet. 2.18. Be subject to your Masters, with all fear, not only to the good and gentle, but also to the froward: so may we lawfully say to subjects, concerning their Sovereigns, Be ye subject and obedient, not only to Good Kings, but also to the froward and wicked, as Hugo Grotius, aptly applying that text. So also divine Seneca, though an Heathen, wills us, saying, Aequum atque Iniquum Regis Imperium feras: for we must consider & acknowledge with S. Chrisostom That, Reges quod sunt, a Deo sunt; and therefore, that every King, is either Gods golden Sceptre, and so the Mirror of his goodness, when we enjoy peace and plenty and prosperity from God, under him, and by him; Or else he is God's Iron Rod and Scourge, and so the Mirror of his justice, as he saith of the Kings of Assiria. Esay 10.5. by whom, God doth afflict and chastise his people, many times permitting him to impose taxes and hard laws upon them, yea and sometimes, the sword itself too, when their sins arrive at that height, as to provoke God's patience, and call for just and deserved vengeance; For God sends wicked Princes, for the punishment of sinners; so Dan. 8.23. When though Transgressor's are come to the full, a King of a fierce Countenance shall stand up: and he permits Hypocrites to reign. Job 34.30. which both the vulgar, and Osiander read, Qui fecit regnare hypocritam hominem, propter peccata populi. So that we see, if Kings be good, then as S. Paul saith Rom. 13.4. They are the Ministers of God for our good: but if evil, we must with the jews. Nehem. 9.37. acknowledge, that they are set over us for our sins, and yet both good and evil, by and from God.  
And truly, however some men dare adventure to call their lawful, though evil Kings, Tyants, that so they might thereby shake of their due obedience to them, yet both God's Word, and his own people's example, teach us otherwise. viz. to acknowledge, that even such Kings, though Heathens, are his Anointed, as he saith of Cyrus, Esay 45.1. (and so we read 1 Kings 19 15. That the Lord sent Elijah the Prophet to anoint Hazael to be King over Syria) Yea though wicked persons, yet are his Servants, as he saith of Nabuchadnezzar. jer. 25.9. and 27.6. and therefore to be obeyed; for saith God at the 8 verse of that last Chapter. That, that Nation that will not put their neck under the yoke of (Nabuchadnezzar) the King of Babylon, I will punish saith the Lord, with the Sword, and with the Famine, and with the Pestilence, thereby teaching us, not to resist or rebel against evil Kings, because they are by him advanced to that Royal Majesty, and made his scourges, to punish us for our sins. And as God's word, so his own people's example, teacheth us obedience, to wicked Kings. For the Israelites, while they were in Egypt, were (we know) aswell the Subjects of Pharaoh, as the Egyptians, and yet notwithstanding, the many cruelties and oppressions inflicted on them, by Pharaoh King of Egypt, and the Egyptians, who as we read. Exod. 1.14. made the Israelites lives bitter with hard bondage, in Mortar and in Brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour. Yet for all this, we do not read, that ever they resisted or opposed him, but patiently endured those afflictions, until God saw their miseries, and how they sighed by reason of the bondage, and they cried, and their cry came up unto him. Ex 2.23. and 3.7. and then he sent his Servant Moses, to deliver them, as we read. Exod. 3.10. and who, when he was sent, had not, (that we read of) any power committed to him, to incite the people to take up arms against Pharaoh their King, thereby to free themselves from their bondage; but was only to entreat Pharaoh to let them go, Exod. 3.18. and to show him Gods wonders, his plagues and judgements if so be he refused. And after, when as God was pleased, fully to avenge himself, on Pharaoh, for so oppressing his people; He chose, rather miraculously to defeat and overthrow Pharaoh and his Host in the Red-Sea, Exod. 14.27.28. and so, wholly to deliver his people, both from their afflictions, and the hands of their enemies, Then he would permit them any liberty, to assume arms, whereby to avenge themselves, for their injuries, on their lawful, (though tyrannous and cruel) King. And again, we have their example, when they were lead Captives into Babylon, Nehem. cap. 9 Where after confession, of God's great goodness and mercy towards them of old, and of their own wickedness and the justness of God's punishment, speaking of the Babilonish Kings to whom they were subjected, they likewise confess and acknowledge, that they were set over them by God for their Sins; and that they had Dominion over their bodies, at verse the 37. And therefore the Prophet jeremiah, chapter 29. exhorts them from God (not to rebel, against those Kings, to whom God rendered them subject, that so they might regain their liberty, but) at the 7. verse, to pray for the peace of Babylon to the Lord, for in the peace thereof, they should have peace, and at the 10. verse, to wait God's leisure for their deliverance, from that Captivily, and bondage, for saith he, Thus saith the Lord, After seventy years be accomplished at Babylon, I will visit you, and perform my good words towards you, in causing you to return. And after, when God did fulfil his word to them, and delivered them, we know, that it was not, by stirring up their Spirits to Sedition, Resistance, or Rebellion, but as Ezra the Scribe, hath recorded it, Ezra, 1.1.3. by stirring up the Spirit of King Cyrus, freely to dismiss them and manumit them by his regal proclamacon; by both which examples, of the people of God recorded in the Word of God, we are plainly taught Passive obedience, to the Supreme Power under afflictions, and to leave the redress and revenge to God alone, to whom it properly appertaineth.  
And tavely, by the harmonious consent, of many notorious and approved good Authors of the Protestant profession of Religion, that I have consulted, (to wit Calvin, Zanchy, Polanus, Piscator, Martinius, Wollebius, Aretius, Bucer, Bullinger, Pomeranus, Marlorate, Bucanus, Szegedine, Wendelinus, Sharpius, Crotius, Alstedius, Althusius, Hugo Grotius, and the famous Authors of the Synopsis Purioris Theologiae, viz. Polyander, Rivet, Wallens, and Thysius, most of them, public professors of Divinity; and our own learned Bishop Andrew's, and Doctor Boys, Master Perkins, and Master Downeham, all Orthodox men and good writers; besides, Osiander, Vogelius, Dietericus, Gerardus Brochmandus, Gravius, Casmannus, and Schroderus, (Lutherans) and the two famous Frenchmen, (Peter Charon, and Peter de la Primanday,) who grounding their judgements upon Scripture, do all conclude, That we ought to obey Princes, though wicked men, in all things, that contradict not the revealed will or Word of God: but if so be, they command things unlawful and which are against that Rule of God's will and Word, then as we must not obey them, by doing; so neither resist them, by rebelling; but either, patiently suffer their wills to be done on us, though not by us; or otherwise, fly from them, as David did from Saul. 1 Sam. 19.12 18. and as our Saviour Christ did from Herod, Mat. 2.13. and as he adviseth his Desciples to do, Mat. 10.23. When they persecute you in one City, fly into another.  
And thus we see, That though Kings be not godly, but wicked persons, yet honour and obedience is to be done unto them, because it is God that hath set them up over us, though in his wrath against us, as he saith, Hosea 13.11. and therefore, though their sins may make us disaffect their persons, yet must we yield obedience, to the power they are invested with, because it is of God. For as the learned Hugo Grotius, well observes (li. 1. de jure belli & paris, ca: 2. Set. 7.) Sicut olim, pia crant Sacrificia secundum legem, quamvis ab impijs Sacerdotibus celebrata: Sic pia res est Imperium, quamvis ab Impio teneatur. And so Althusius from Aretius, vitia Personae, non tollunt Officium illius. For we ought not to obey a Superior, because he is worthy, and worthily commandeth, but because he is a Superior, saith Peter Charon. ca 16. of his 3 book of Wisdom. Wherefore, Men cannot safely resist that Authotity, nor despise that power of Kings, without they will, as acquire the name; so justly incur the punishmen of Rebels: whom to oppose and resist, as it is commendable, so, to subdue and destroy is warrantable by Scripture; for, Rebellion is as the sin of Witchcraft, as Samuel saith to Saul, from God, 1 Sam. 15.23. And Thou shalt not suffer a Witch to live, saith God himself. Exod. 22, 18.  
Now, the Scripture records, and shows us, many judgements of, God upon Rebels, Revolters, Seditious and Traitorous persons, and the fearful ends they came to; That so we avoiding the sins, might thereby also evade the punishment: for, what a fearful end is it, to have the Earth open her mouth, and swallow us up quick, as it did Corah, Dathan and Abiram, Num. 16.32. and to be consumed by fire from the Lord, as the Two hundred and fifty Princes of Jsrael were, at the 35. verse of that Chapter; to hang by the hair of our head, between the Heaven and the Earth as unworthy of either, and whilst yet alive, to have our heart opened, as Absol m, 2 Sam. 18.9.14. to be slain, and drawn and dragged from the place, as joab was, 1 Kings 2.34. to be hanged, as Bigthan and Teresh, the Chamberlains of King Ahasuerus were, Esther. 2.23. to have one's head chopped off, as Sheba's was, 2 Sam. 20 22. and both it and one's quarters hanged up, as Baanah's and Rechabs were, 2 Sam 4.11. to have one's Lands, and Livelihood seized upon and given to strangers, ones Issue miserable for our sakes, and to be Damnatae memoriae, both one's name and memory as a curse to posterity, as we read, Psal. 109.11.10.13. but were this all, (though this be much and fearful too,) there might yet remain some comfort; but that such persons might be wholly comfortless, eternal punishments remain, to be inflicted and succeed these temporal: so saith S. Paul Rom. 13.2. They that resist, shall receive to themselves Damnation. And therefore that we may not come to such untimely ends, we must be careful to avoid such particulars, as making us partake with the persons, in the facts of Treason, Rebellion, and Sedition; may make us share also, in the Act of punishment with them. Now Scripture shows us many ways, whereby a man may partake with others, and so become guilty: as by being a Champion, or Leader for them; as joab to Adonijah 1 Kings 1, 7. by being a Spokesman or Orator for them, as jeroboam, to his Crew, 1 Kings 12.4. by blowing the Trumpet, that is animating them, and setting them on; as Sheba, 2 Sam. 20.1. by giving them shrewd advice to manage their matters and affairs; as Achitophel to Absolom, 2 Sam. 16.21. By praying for their success: that was all Abiathar the Priest could do, 1 Kings 17. by bruiting infamous Speeches, or libels of the King; as Shemei did, 2 Sam 16.7. by harbouring or receiving them; as the City Abel did Sheba, and should have been sacked for it, had not the wisdom of the wise woman prevented it, 2 Sam. 20.14.16. by furnishing them with money, or supplies otherwise; as the men of Sichem, to Abimelech, judges. 9.4. by being (if not party yet) privy to it, and not opposing, as David had been to saul's death, if he had not hindered Abishal, 1 Sam. 26.9. or by being, at the least privy, and not disclosing it; which had been Mordecai's, case, if he had concealed the Eunuch's Treason, Esther, 2.22. And lastly, (which is as bad as any of the rest,) by speaking, or writing, in praise or defence, either of the deed or the doers; which is their case, Numb. 16.41. calling Corah and his Company, The people of the Lord; for sure if the Consenter be in, the Commender much more. And as God's Law, so likewise the Statute and Common Law of this Realm, (mongst many other) have declared one grand way, whereby a man may not only become actually guilty, but also partake with the guilty in the Act. And that is thus expressed, by the Statute of 25. Ed. 3. ca 2. If a man do levy war, against our Lord the King, in his Realm; or be adherent to the King's Enemies in his Realm, giving to them aid and comfort, in the Realm or elsewhere, and thereof be probably attainted, of open deed, by people of their condition, he is guilty of Treason. And our Books, expound this branch of that Statute thus, He doth leavye war against the King, who doth encounter in fight, such as be assisting to the King, in his wars; And he is adherent and giveth comfort to the King's Enemies, who, in open field, giveth battle to the King friends, for taking the King's part. So Poulton de pace Regis & Regni. Tit. Treasons. 4. Daltons' justice of peace, fo. 224. and the year book of, 45. Ed. 3.25. and this was the Law to before that Statute. And so, Brook, Tit. Treasons, 7. and Stamford, foe. 1. b. and Poulton, and Dalton in the places cited, do report for Law, from the year book 21. Ed 3. fo. 23.24. That, If a man accompanied with a convenient number of persons, do ride towards the King, to help him in his wars, and another doth encounter him, and kill him, this is high Treason, also it was adjudged Treason (as they report from the book of Assizes, 22. Ed. 3. Pl. 49.) before the cited Statute, to kill the King's Messenger, who was sent to execute his Commandment. Whereby, we see it is Treason, not only to oppose the King, but also to oppose and kill such, who either take his part, or execute his Commands, in time of war: And therefore, as every one abominates, the very Name of Traitor or Rebel; so let every one likewise be careful, how he may avoid those Crimes of Treason and Rebellion, and that he partake not with the Authors or Fomenters thereof, in any the kinds before specified. Wherefore considering the Premises, If so be God should be pleased to give us a wicked Prince, and to set an evil King over us, (which his Name be ever praised for it, as yet we have not, and he grant our sins never provoke him to do it) my advice then grounded upon Scripture, in this case, is, That we well pondering that saying of King Solomon, Pro. 21.1. The King's heart is in the hands of the Lord, and he turneth it whithersoever he will, (though he never turn them to wickedness) That therefore if he be wickedly bend, we pray unto Almighty God, to dispose and turn his heart right, so as it best seemeth to his godly wisdom, for our good, over whom he hath set him; and then, notwithstanding our prayers, so be he still continueth wicked and evil, Then neither to rebel against him, or depose him; but only patiently wait the Lord's leisure, till he remove him from us: for, as the Prophets Daniel and Hosea, both tell us, God sets up Kings, and he taketh away Kings, (therefore we must not:) Dan. 2.21. and Hosea 13.11. And true Piety, as it binds the Subject to desire a good Sovera gne, so likewise doth it, to bear with a bad one: which Tacitus, (though an Heathen) could tell us, saying, Subjects must, Bonos Principes voto expetere, qualescunque tamen tollerare.  
And thus briefly, we have shown from the Word of God, That the duty of Subjects to their Lawful King, is to obey him▪ as Gods Lieutenant on earth, in all Commands, except directly against God, as the Commands of God's Minister; acknowledging him as a judge set over them by God, and having power to judge them, but to be judged only by God, to whom alone he must give account of his Actions and judgement: and therefore to love him, as their Father; to pray for him, as their protector; for his continuance, if he be good; for his amendment, if he be wicked; following and obeying his Lawful Commands; eschewing and flying his fury, in his unlawful; without other resistance save only Prayers & Tears, according to the practice & example of the Christians in the Primitive Church, whose only Arms and resistance against their persecuting Emperors, were Preces & Lachrymae: whereupon saith S. Ambrose excellently, Coactus repugnare, non novi; Dolere, potero; poteroslere; potero, gemere: adversus Arma, Milites; Gothos quoque Lachrymae meae A●ma sunt; aliter nec debeo, nec possum resistere: and Gregory Nazianzen gives the reason, Quia solum hoc contra persecutorem erat rem●dium: whom the Subjects thought, might sooner be styled and conquered by their Tears and words, then by their Reproofs and Swords.  
But now perhaps, some will object, That this labour might have been spared; forasmuch (say they) as what hath been here spoken, concerns private men alone, and not Magistrates: But to such I answer (with him, who is the Glory of this Age, and much admired, for his incomparable and eximious knowledge, both in divine and humane learning, to wit Hugo Grotius) That indeed, There have been found some learned men in this Age, as Peter Maytyr, Pareus the father, junius Brutus, Daneus, and some others, who have first persuaded themselves, and then endeavoured to persuade others, That all which hath been alleged, obliges only private Men, but not the Inferior Magistrates; in whom they suppose to reside a power, to oppose and resist the Injuries of him, who hath the Supreme power in a State; yea, and that they offend, if so be they do not; which opinion is not to be admitted or allowed; inasmuch, that as it is but merely an opinion, so withal it makes against the good, and is destructive to the very being of Peace, and to the quietness of Government: for if this be admitted, to what a world of misery should a State continually be subjected? For then, any Act of a Kings which the Magistrates shall please to interpret, Injurious to the State, shall immediately become a just ground for the people to assume arms and rebel; whereby, not only the public peace shall be unsettled, and the people be altogether deprived of its benefits; but also a Kings Sacred Person, (which should be precious in his Subjects eyes, as being Gods anointed,) yea, and the whole body of the State, (which would willingly, ever preserve itself in safety and quiet,) shall be both, very often exposed, not only to distraction, but even to destruction too; even so often as seemeth good to the Magistrates; many times for slight and tolerable matters; yea and it were to be wished, that not sometimes too for private revenge. And therefore as Du Bartas, saith very well, Better it were, to suffer some disorder in the Seat, and some spots in the Commonwealth, then in pretending to reforme-utterly to overthrow the Republic. But how ever, though the Magistrate may both pretend and intent good, by the taking up arms yet (according to that Divine Axiom in Theology) We must not do evil, that good may ensue. Wherefore, as the Opinion is nor to be received or allowed of, for the Reasons premised, and so) that it is but an opinion, (and men's opinions may be erroneous; so also is it to be rejected, as being, neither true, nor having any divine example whereon truly to ground it.  
Now, that the Opinion is false, and that Magistrates have no such power as is pretended, but are also bound to obey, and consequently not to resist, as well as the Inferior sort of Subjects, will appear by Reason and Scripture: And therefore we must consider and know, That although Magistrates; in respect of the Inferior sort, are public persons in a state, yet being opposed to the Supreme power, they are but as private men; and in this Respect, the Reason of obedience is common both to Magistrate and people: For S. Paul, Rom. 13.1. when he bids That every Soul be Subject to the higher powers, By every Soul, (that is, by Synecdoche, every Man) he doth aswell mean and include Magistrates, as inferior Subjects: For as Magistrates were but private men, till such time Kings conferred that honour and power upon them; so that being withdrawn, they are again rendered but private men in the State.  
Now that Magistrates also are the King's Subjects, no man will deny; And that their power is conferred on them, from and by the Supreme, themselves cannot deny; but, that the Supreme, hath transferred and committed to them, full and lawful power, to oppose and resist him, when, and as often as he doth amiss, in their judgements, all Men may truly deny; and no man I am sure can lawfully prove: For all that faculty and power of governing, which is placed in the Magistrate, is so subjected to the Supreme power, that whatsoever is done by them, contrary to the will and command of him that rules in chief, is esteemed and adjudged, but as the Act of a private man. Celebrions therefore is that saying of S. Augustine, and alleged to this purpose by the said Hugo Grotius. (li. 1. de jure belli & pacis. ca 4. Sect. 6.) Ipsos humanarum rerum gradus adverte; Si aliquidjusserit Curator, faciendum; non tamen, si contrà Proconsul jubeat: aut si Consul aliquid jubeat, & aliud Imperator, non utique contemnis potestatem, sed eligis Mai●ri servire: nec hinc debet minor irasci, si major raelatus est. Which also is proved by divine authority; for S. Peter, when he saith; 1 Epist. 2.13.14. Submit yourselves for the Lord's sake, whether it be to the King as Supreams, or unto Governors, as unto them that are sent by him, etc. wherein, we see he mentious both Kings and Magistrates, yet would, that we should be Subject and yield obedience, (as the words insinuate,) one way to the King, and another way to the Magistrate: to the King, as Supreme in all things, and that without any exception, save alone in such things as he Commands contrary to Gods Will and Word; but to the Magistrates, as sent by him, that is, in respect they derive their power, which they have received and possess, from the King, and so represent his Person that sends them: which also our Saviour intimates, job 19.11. Where speaking to Pilate, (who was the Magistrate, and Deputed to the Government of judea by Caesar,) he saith to him, Thou couldst have no power at all against me, (viz. to judge me,) except it were given thee from above, that is, as from God, so likewise from the power above thee, to wit, Caesar. And therefore only, is it, That by the afore cited Statute of 25. Edw. 3. ca 2. It is declared to be High Treason, to kill the Chancellor, Treasurer, or Justice of either Bench, justice in Eire, or of Assizes, (who are the grand subordinate Magistrates of the Realm) or any other justices assigned to hear and determine, sitting on the Berch or place of judgement, and doing their office: Because they then represent the King's Person. Wherefore, if the King be the Head of the people, according to the Prophet Samuel; and the Higher power, according to the Apostle S. Paul; and the Supreme, according to the Apostle S. Peter, then doubtless there is no power equal with his, and much less any power above his, within his Realm and Dominion, and so Antiquity confessed; for S. Chrisostom tells us, that Rex non habet parem super terram; and Bracton, that Rex non habet parem in Regno suo, and he adds the reason, quia sic amitterat praeceptum, cum par in parem non habet Imperium. Which is also granted and acknowledged by the 37. Article, of the Confession of Faith, made by the Church of England, in these words, The King's Majesty hath the Chief power in this Realm of England, and other his Dominions, unto whom the Chief Government of all Estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain. And, the Oracle of the Common Law, Sir Edward Cook, doth inform us according to Law, (li. 5. Caudryes' case fo. 40. b.) That it appeareth aswell by the Ancient Common-lawes of this Realm, by the Resolutions & Judgements of the judges and Sages of the Laws of England, in all Succession of Ages; as by authority of many acts of Parliament, Ancient, and of latter times, That the Kingdom of England is an absolute Monarchy, and that the King is the only Supreme Governor, aswell over Ecclesiastical persons, and in Ecclesiastical causes, as Temporal, within this Realm. And truly the Oath of Supremacy, (which ordained by Act of Parliament, And which by force of the Statute of 1. Eliz. ca 1. Every Magistrate, within this Realm of England is to take,) makes it also plainly appear, for he that takes it doth declare in his Conscience, That the King's Highness, is the only Supreme Governor of this Realm, and of all other his Highness' Dominions and Countries, as well in all Spiritual and Ecclesiastical things or causes, as Temporal. And therefore surely, if Magistrates acknowledge a power above themselves, (as they who have taken that Oath, cannot deny but they have) then doubtless, They are not to Govern him, but rather to Govern for him, according to that power he hath committed to them, and then consequently, be both bound to obey, and forbidden to resist that Supreme and Higher power, aswell as other private Subjects be; wherefore whatever hath been said, in respect of their duty, doth aswell concern Magistrates.  
And further, as there is no clear Text, that declares it lawful to resist the Higher power, in any case; so neither is there any Divine and apposite example in Scripture, that I could ever meet with yet (no, not alleged by the adverse party in maintanance of their opinion,) whereon truly to ground such an opinion, and prove such a Lawful power, to oppose the Supreme, and to reside in the Inferior Magistracy, or Optimacy of a Realm: but on the Contrary, much may be said and deduced from thence, to disproove, and evince that position: In contradiction whereof, S. Chrisostome hath afoorded us a good observation, (Homil. 2. in Epist. 2. ad Timoth.) Insurrexerunt adversus Aaron post vituli formatam effigiem, Core, Dathan & Abiron; quid ergo? nonn● illi periere? etc. Saith he; It was after That Aaron had sinned foolishly and heinously, in making the Calf, that Core, Dathan and Abiron rebelled against him; but what then? did they not perish? Yes, they did; and that was to show, that although the Governor might be wicked, yet it was not for them who were under him, to take upon them, to correct him, or rebel against him; no, though they were the Optimates and Peers of a Realm; for we know the Two hundred and fifty Princes of Israel, that joined in the Conspiracy and Rebellion against Moses and Aaron, perished aswell, yea and as strangely too, as Corah and his Company. And besides, among the jews, where, though there were so many Kings, who were no less contemners of the Divine, then of humane Laws, do we read, that ever the Inferior Magistrates (amongst whom, there were no doubt▪ many godly and valiant men,) did at any time assume power to oppose their Kings, but only when they received a special command from God, who alone hath power above Kings, and to correct them: Nor ever read we, that the Statues and Idols of the false Gods, which were publicly set up by the Kings of judah and Israel, were dejected or demolished, but by the command of the good Kings which God gave them, when they came to rule over the people. And so we see, That Idolatry continued in the Kingdom of Israel and no reformation, from the time of jeroboam the Son of Nebat, and first King of Israel, who made Israel to sin, and set up the two Golden Calves and the Altar at Bethel, 1 Kings 12.28.33. until the time of good josiah King of Judah, who demolished them, as we read, 2 Kings, 23.15. and 2 Chron. 34.7. according to the Word of the Lord, spoken by the man of God, which Prophesied against the Altar at Bethel, 1 King 13.2. after they had continued above the space of 300. years: during which time, doubtless, there were many Religious men and Magistrates in Israel; and yet notwithstanding, we read not of any that opposed the King, though an Idolater, nor yet that took upon them to remove the Idols from amongst them, till such time it pleased God, to send King josiah to do it, according as he had foretold by the Prophet: but it is to be presumed, that during that space, every good man, only looked to himself, that he polluted not his own soul by such spiritual whoredom, and withal resolved and endeavoured with Josua, (josua 24.15.) That He and his household, might serve the Lord, If then Idolatry, and defection from God, tyranny over the people, and persecution of the Saints for their profession, hindered not the Spirit of God, to Command the people to yield due and hearty obedience to their cruel Kings, as we have shown, before from jeremiah and S. Paul, towards Nebuchadnezar and Nero; what shameless presumption than is it, to any Christian people, now adays, to claim such an unlawful liberty and power, to resist, oppose or depose their lawful Kings, which God refused to grant to his own peculiar and chosen people the jews.  
For in the first Book of Samuel, in the 8. Chapter, where Samuel makes the description of a King, and shows the people the manner of their King that should Reign over them (not that all things there mentioned by Samuel from the Lord, were by him granted as lawful for a King to do, but Samuel relates the manner) thereby to prepare their hearts before hand, to the due obedience of that King, which God was to give unto them, & so he there openeth to them, what might be the intolerable qualities, that might happen either in him, or some other of their Kings, through their inordinate appetites,) thereby preparing them to patience, and not to resist God's Ordinance, if so be the licentiousness of their Kings will, should extend so far as to do such things as he there mentioneth; as if he would have said; Since God hath granted your importunate suit in giving you a King; as ye have formerly committed an error, in shaking of God's yoke and overhasty seeking of a King: so now beware, ye fall not into the next also, in casting off rashly, that yoke, which God at your earnest suit hath laid upon you, how hard so ever it seems to be: for as you could not have obtained a King, without the permission and ordinance of God; so in no wise, can ye shake him off without the same warrant: since he, that hath the only power to make him, hath also, alone the power to unmake him; and therefore be ye obedient, and patiently bear with those straits that I shall fore-shew you, as with the finger and hand of God, which lieth not in your power to take off: For saith he, verse. 11. This will be the manner of your King, that shall reign over you; He will take your sons, & appoint them for himself, for his Chariots, and to be his horsemen, and some shall run before his Chariots, etc. That is briefly, He will exercise very much cruelty, oppression and Tyranny over you, almost beyond humane patience to endure; But yet for all this, although he should do so, Yet we do not at all read there, That the People should then disobey him; neither of any liberty granted to them, or power granted to the Magistrates, to oppose him for so doing, or to restrain his power, or to redress those evils themselves, but being destitute of all humane Remedies, they were only, to cry unto the Lord, to remedy them; as we read at verse the 18. For indeed there is no Lawful way of redress, but by our addresses to God by prayer, to turn his heart; and to the King by petition, to reform his actions? and so our own old Law teacheth us, for Bracton, li 1. cap. 8. speaking of the King, saith thus, Si ab eo petatur, locus erit Supplicationi, quod factum suum corrigat & emendet, quod quidem si non fecerit, satis sufficit ei ad poenam, quod Dominum expectet ul●orem: Nemo quidem de factis suis praesumat disputare, multo fortius contra factum suum ire. And therefore it is very remarkable, that amongst the many Prophets, that God sent to reprehend the Kings of Israel and judah, for their Idolatry, Cruelty, and Oppression, how wicked soever the Kings were; yet never any of them called upon the people, or persuaded the Elders of the people, to resist, or oppose them: but whereas it seemed good to God, to punish the wicked Kings of judah for their great sins, (whereof some were, oppression of their subjects) we read that he did it by the Assyrians, by the Egyptians, by the Babylonians and not by the jews their Subjects; to teach us, That he teacheth us not Rebellion and disobedience, nor is the author thereof; and withal. That we should not take upon us to remedy such things, but to leave that to him, to whom Vengeance belongeth, Psal. 94.1. For Vengeance is mine, and I will repay saith the Lord, Deut. 32.35. and again, by S. Paul, Rom. 12.19. and Heb. 10.30. And if at any time, Acts of violence were committed upon the Persons of wicked Kings, so that they were killed, yet we do not ever read, That God approved of the murder, but Contrariwise, that he punished the doers thereof: nor are such passages recorded in Sacred story, in approbation of the fact, but only as a Testimony of Divine providence, sometimes permitting it: and so we read, that the servants of King joash, 2 Chron. 24.25. conspired against him, and slew him on his bed. But such examples, only show us what was done by others, not what ought to be done by us▪ but on the contrary, the Prophet Samuel, by his own example, shows what the duty of Governors and Magistrates is towards their King, though a wicked Man; even to honour him before the people: when as, 1 Sam. 15.30. The Elders and the people looking on him, he yet yields his wont reverence toward King Saul, though a wicked person, and having also, but newly transgressed Gods holy Commands.  
Remarkable also, is that passage recorded by all the Evangelists, and which we read of, Mat. 26.50 51. Marc. 14.47. Luc. 22.50.51 and joh. 18.10.11. where, when as Simon Peter drew forth his sword and cut of Malcus his ear, who was the Servant of the high Priest, our Lord and Master, immediately touched his ear, and healed him again, and withal rebuked Peter, bidding him put up his sword: Now in that he healed the High Priest servants Ear again; it was to show us, as the Power of his Divinity by the Cure, so also, that Peter had offended by cutting it off: But in that he bids Peter to put up his sword again; it was to teach us, That if such who have the Supreme Power and Authority, do unjustly injure us, we should rather bear it with patience, then resist them by violence. For as Christ there saith to Peter, They which take the sword (viz. to resist authority, as Peter did, though in a good cause to defend our most innocent Saviour) shall perish with the Sword; and S. Paul saith Rom. 13.1. They that resist the powers, shall receive to themselves Damnation.  
Wherefore, weighing the premises, and that even Magistrates are but as private Men, in respect of the King, and so aswell bound to obey him, as his Inferior Subjects; Therefore to conclude, let every Subject, whether, Magistrate, Optimate, or Infimate, conceive & apprehend himself in the Condition of a private Man, (as doubtless he is, when opposed to the Supreme,) and then, if he would feign preserve himself safe, from offending either God, his own Conscience, or the King, and so perserve himself from error, than I am sure, he cannot have a more safe, or better example to follow, then that which jesus Christ, our most blessed Lord & Saviour himself hath shown us, whom we all do steadfastly believe, to have been, most holy, just, innocent and inoffensive; and yet, though he was not only, ever falsely accused, & being once said to have a Devil, & shamelessly abused, as being mocked, scoffed at, blinded, and then spit on; but also undeservedly punished, as being buffeted, scourged, & crowned with thorns, yet did endure all those opprobries, injuries, & punishments, with so great patience; as that, though we read. Mat. 26.53. He could have had more than twelve Legions of Angels, to have defended him, but for praying for; yet we never read, That he did resist, and but seldom, that he so much as answered again: And S. Peter, 1 Epist. 2.21. tells us, That Christ hath suffered for us, leaving us an example that we should follow his steps; which if we do, Then the Comfort and Result will be, That if we Suffer with him, or for him, or for his sake, We sbaell also reign with him, as S. Paul assures us, 2 Timoth. 2.12.  Berchetus in explicat. controver. Gallicanae cap. 7. 
These testimonies are clear enough, and yet to all these I will add this one memorable example, which you may read in Berchetus, and joh. Servivus, which tells us, that in France, after the great Massacre at Paris, when the reformed Religion did seem as it were forsaken, and almost exstinguished, a cerraine King powerful in strength, rich in wealth, and terrible for his Ships, and naval force, which was at enmity and hatred with the King of France, dispatched a solemn Embassy and message unto Henry King of Navarre, & other Protestant Lords, and commanded his Ambassadors to do their best to set the Protestants against the Pastists, and to arm Henry the Prince of Navarre, which then lived at Bearne, under the Dominion of the most Christian King, against his Sovereign, the French King, which thing the Ambassadors endeavoured to do, withal there art and skill, but all in vain; for Henry being a good Subject, as it were another David, to become a most excellent King, would not prevent the day of his Lord; yet the Ambassadors offered him many ample, fair, and magnificent conditions; among the rest, abundance of Money, the suume of three hundred thousand, anreorum scutatorum, French crownes, which were ready to be told for the preparation of the war; and for the continuation of the same, there should be paid every Month so much as was necessary; but Henry being a faithful Christian, a good Prince, a widower, and though he was displaced, from the public government of the commonwealth; and for his sake, for the dislike the King bore towards him, the King had banished many Protestants from his Country, and had killed many faithful Pastors; yet would not he for all this lift up his hand against the Lords anointed; but refused their Gold, rejected their conditions, and dismissed their Ambassadors, as witnesses of his faith to God, his fedility and allegiance to his King, and peaceable mind towards his Country,  
The sum then of all, which hath been said, is this; That so be, the licentious will of a King, be not terminated by God's Law, and the Law of that Republic over which God hath set him, but that he will needs swerve from both rules: that then his Subjects presume not to oppose his unjust commands, by an unlawful Sedition or Rebellion, which is most odious in the sight of God and Men; but rather by slight, or passive obedience; according to God's Word, and his people's example; by both which, we suppose the point hath been clearly proved: which if we do, then may we stand up with clean hands and unspotted consciences, having proved ourselves in all our actions, true Christians towards God, and dutiful Subjects towards our King, having remitted the judgement and punishment of all his wrongs to us, unto him to whom only of right it appertaineth.   

A Prayer.  
O Almighty and Everlasting God, who hast taught us by thy Word, that the hearts of Kings are in thy rule and governance, and that thou dost dispose and turn them, as it seemeth best to thy godly wisdom: therefore we humbly beseech thee so to dispose and govern the heart of CHARLES, thy Servant, our King and Governor, that he knowing whose Minister he is, may in all his thoughts, words and works, ever seek thy honour and glory, and study to preserve thy people committed to his charge, in wealth peace, and godliness; and grant that we his Subjects, duly considering whose Authority he hath, may faithfully serve, honour, and humbly obey him, in thee, and for thee, aceording to thy blessed Word and Ordinance, through JESUS CHRIST our Lord, Amen.  
FINIS.