TO THE KING'S MOST EXCELLENT MAJESTY. Most Gracious Sovereign, I Have been long ashamed to see the Egyptian loacusts, the emissaries of Apollyon, and the sons of perdition, under the name of Christ, so much to abuse His sacred truth, as to send forth so impudently, and most ignorantly, such lying Pamphlets, so stuffed with Treason, to animate Rebellion, and to poison the dutiful affections, and the obliged loyalty of your Majesties seduced Subjects, and seeing we ought not to be sleeping when the Traitors are betraying our Master, I have been not a little grieved to see so many able men, the faithful servants of Christ, In publicos hosts, quilibet homo miles. and most loyal to Your Majesty, either overawed with fear, or distempered with their calamities, or I know not for what else, to be so long silent from publishing the necessity of obedience, and the abomination of Rebellion in this time of need; when the tongue and pen of the Divine should aswell strengthen the weak hands of faithful subjects, as the sword & musket of the soldier should weaken the strength of faithless Rebels: therefore, not presuming of mine ability to eqalize my brethren, but as conscious of my fidelity both to God and to your Majesty, as in my younger years I fearlessly published The resolution of Pilate, Non sine meo magno malo. so in my latter age, though as much perplexed and persecuted as any man, driven out of all my fortunes in Ireland, hunted out of my house and poor family in England; and (after I had been causelessly imprisoned, and most barbarously handled (then threatened beyond measure; yet I resolvedly set forth this Tract of The Grand Rebellion: and though it be plain, without curiosity— Qualem decet exulis esse: Yet I do it in all truth and sincerity, without any sinister aspect; for my witness is in Heaven, I had rather have all the estate I have plundered and pillaged, my wife and children left desolate, and destitute of all relief, and myself deprived of liberty & life by the Rebels, for speaking truth; in defence of whom myconscience knoweth to be in the right, then to have all the praise and preferment that either people, Parliament or Pope, can heap upon me, for sowing pillows under their elbows; and with idle distinctions, false interpretations and wicked applications of holy Writ, hypocritically to flatter, and most sediriously to instigate the discontented and seduced spirits, and others of most desperate fortunes, to rebel against the Lords annionted. I presume to present the same into your sacred hands. God Almighty, which delivereth your Majesty from the contradiction of sinners, and subdueth your people that are under You, bless, protect, and prosper You in all Your ways, Your royal Queen and all Your Royal progeny. Thus prayeth Your Majesty's most loyal devoured subject, and most faithfully obliged servant, GR. OSSORY. TO THE READER. CHristian Reader, being here at Dublin, attending the affairs of the Kingdom, and seeing the manifold miseries and almost insupportable calamities of us the poor Protestants of this Kingdom, and the not much less misfortuns that are fallen or falling upon the Rebels, and perhaps upon many innocents' of the Popish Natives; I much deplored this most lamentable estate, and sad face of things; and weighing with myself the causes of these distresses, (which I find to be the Rebellion of some proud, some simple, and some discontented Peers and Gentlemen, fomented by those Jesuitical and parasitical trencher-Priests, the Seminaries of all wickedness, that are amongst our people, as thick as the anti-episcopal and anabaptistical non conformist of England or Caterpillars in the Land of Egypt) I lighted upon some few notes, that about 25. years ago I had collected upon the Rebellion of Corah, which I see now, and never till now, risen and revived out of the pit, wherein those grand Rebels were swallowed; and having some leisure, I thought good, though I had not my books about me, (which perhaps may show me the less exact in some quotations) to reduce them into some order; and among them I have transferred not in a little out of D. O. his Antiparaeus; yet with such explanations, abreviations and translocations of them, as might best fit mine own method and matter. I aim at no body in thesi, but only as a Divine I set down the truth in hipothesis: if any man be aggrieved, let him blame himself, not me; for in all this, I speak the truth in Christ Jesus and lie not; and as I have lived, so I will die in this truth, and will daily expect that death, if God should deliver my life in to the Rebels hands, and not rather preserve me from their merciless cruelty. And therefore my prayer shall ever be for all, that our good God would bless us, and give us obedience while we live, and patience whensoever we shall be brought to suffer death; and so both in life and death, I rest Thy faithful and affectionate brother, GR. OSSORY. The Contents of the several Chapters in this TREATISE. CHAP. I. Sheweth who these Rebels were, how much they were obliged to their Governors, and yet how ungratefully they rebelled against them. Page 1. CHAP. II. Shows against whom these men rebelled: that God is the giver of our Governors: the several offices of Kings and Priests; how they should assist each other; and how the people laboureth to destroy them both. Page 8 CHAP. III. Sheweth the assured testimonies of a good and lawful Governor, their qualifications, our duties to them; and wherein our obedience to them consisteth Page 14 CHAP. iv Sheweth the objection of the Rebels to justify their Rebellion: the first part of it answered, that neither our compulsion to Idolatry, nor any other injury or tyranny, should move us to rebel. Page 19 CHAP. V Sheweth by Scripture the doctrine of the Ckurch, human reason, and the welfare of the weal public, that we ought by no means to rebel. A threefold power of every Tyrant. Three kinds of tyrannies. The doubtful and dangerous events of War. Why many men rebel. Jehu's example not to be followed. Page 29 CHAP. VI Shows, that neither private men, nor the subordinate Magistrates, nor the greatest Peers of the Kingdom may take arms, and make War against their King. buchanan's mistake discovered, and the Anticavalier confuted. Page 39 CHAP. VII. Sheweth the reasons and the examples that are alleged to justify Rebellion, and a full answer to each of them: God the immediate author of Monarchy: inferior Magistrates have no power but what is derived from the superior; and the ill success of all rebellious resisting of our Kings. Page 51 CHAP. VIII. Shows, that our Parliament hath no power to make War against our King: Two main Objections answered: The original of Parliaments: The power of the King to call a Parliament, to deny what he will, and to dissolve it when he will. Why our King suffereth? Page 62 CHAP. IX. Sheweth the unanimous consent and testimonies of many famous learned men and Martyrs, both ancient and modern, that have confirmed and justified the truth of the former Doctrine. Page 70 CHAP. X. Sheweth the impudence of the Anticavalier: How the Rebels deny they war against the King: An unanswerable Argument to press obedience: A furthur discussion, whether for our Liberty, Religion, or Laws, we may resist our Kings; and a pathetical dissuasion from Rebellion Page 78. CHAP. XI. Sheweth what these Rebels did: How by ten several steps and degrees (1. Pride. 2. Discontent. 3. Envy 4. Murmuring. 5. Hypocrisy. 6. Lying. 7. Slandering. 8. Railing. 9 Disobedience. 10. Resistance.) they ascended to the height of their Rebellion; and how these are the sieps and the ways to all Rebellion, and the reasons which move them to rebeil. Page 88 CHAP. XII. Sheweth where the Rebels do hatch their Rebellion: The heavy and just deserved punishment of Rebels: The application and conclusion of the whole. Page 99 THE GRAND REBELLION. PSAL. 106.16. Aemulati sunt Mosen in castris, Aaron sanctum Domini. CHAP. I. Sheweth who these Rebels were, how much they were obliged to their Governors, and yet how ungratefully they rebelled against them. I Am here in this Treatise to show unto you a Monster, more hideous & monstrous than any of those that are described either by the Greek or Latin Poets; and more noisome and destructive to humane kind, than any of those that the hottest regions of Africa have ever bred, though this be now most frequently produced in these colder Climates: The name of it is Rebellion, an ugly beast of many heads, of loathsome aspect, of great antiquity, and as great vivacity; for the whole world could not subdue it to this very day. And this Rebellion (the like whereof was never seen from the creation of the world to this very time, and I hope shall never be seen hereafter to the day of judgement) is fully set down in the 16. The greatness of this sin of rebellion, is seen 2 ways. 1 From the text. 2. From their punishment. 1. Of the text. of Numbers; and it is briefly repeated in the words of the Psalmist, Psal. 106.16. how great a sin it is, and how odious unto God, will appear, if we examine 1. The particulars of the Text in the 16 verse, and but view 2. The greatness of their punishment in the next verse. 1. The Text containeth four special parts: 1. Qui fuere, who the Rebels were that did this: 2. Contra quos, against whom they rebelled: 3. Quid fecerunt, what they did: 4. Vbi fecerunt, where they did it. And in each of these I will endeavour brevity; for as the Poet saith, Horat. Citò dicta percipiunt docilet animi, retinéntque fideles; few words do best hold memory, and a short taste doth breed the mor eager appetite; therefore as all the precepts of Christ were 1. 3. Properties of Christ's precepts. Brevia, 2. Levia, 3. Vtilia. so my desire shall be to do herein. 1. 1. Part, who the Rebels were. Then Aemulati sunt, they angered; and who were they? the Prophet answereth, verse 7. Patres nostri in Aegypto, our Fathers regarded not thy wonders in Egypt. And therefore they were, 1. Their own Countrymen, the Israelites. 2. Described by four motions Of their own Tribe, as was Corah and his companions; and of the nobility of Israel, as were Dathan and Abiram, and their adherents. 3. Of their own Religion, such as had received the Oracles of God, and did profess to serve the same true and everliving God, as the others did. 4. Such as had obtained multa & magna, many great favours and benefits; yea, Beneficia nimis copiosa: and I may say, very precious benesits from them. For when God sent Moses his servant, and Aaron whom he had chosen, these delivered them from bondage and brought them forth with silver and gold, and there was not one feeble person among their Tribes, saith the Prophet: and yet these were the men that rebelled. 1. They were their own Countrymen, 1. Of the same Country. of their own Tribe, the seed of Abraham, and partakers of the same fortunes; And therefore they should love and not hate, they should further and not hinder, rejoice and not envy at one another's happiness; for though wicked men of desperate fortunes care for none but for themselves, Sibi nati, sibi vivunt, sibi moriuntur, sibi damnantur; yet not only the heathen Philosophy of Nature's Scholars, but also the divine verity of God's elected servants doth teach us, that Partem patria, partem parents vendicant; the love of our Country, and to our Countrymen should be such, as rather to spend ourselves to relieve them, then by lewd practices to destroy them; when by our dissolute debauchment we have destroyed ourselves. 2. These Rebels were of their own Tribe, 2. Of the same tribe. of the Tribe of Levi, and so knit together indissolubili vinculo, with the indisloluble bond of blood and fraternity; and therefore they should have remembered the saying of Abraham their father, unto his Nephew Lot, Let there be no dissension betwixt thee and me, for we be brethren: a good Uncle that would never drive his Nephew out of his house at home. And we read, that affinity among the heathens could not only keep away the force, and suppress the malice of deadly foes, but also retain pignora juncti sanguinis, as Julia did Cesar and Pompey; and as the Poet saith, generos soceris mediae junxere Sabinae. Lucan Pharsa. ●. ●. And therefore why should not consanguinity, and the bond of flesh and blood suppress the envy of friends, and retain the love of brethren? But these prove true the old saying, that Fratrum irae inter se inimicissimae, the wrath of brethren is most deadly; as it appeared, not only in Cain against Abel, Romulus against Remus, and all his brethren against Joseph; but especially in Caracalla, that slew his brother Geta in his mother's arms: and therefore Solomon saith, Prov. 18.19 A brother offended is harder to win then a strong City, and their contentions are like the bar of a Palace, not easily broken. Nam ut aqua calefacta, cum ad frigiditatem reducitur frigidissima est; For as water that hath been hot, being cold again, is colder than ever it was before; and as the Adamant, if it be once broken, is shivered into a thousand pieces; so love, being turned into hatred, and the bond of friendship being once dissolved, there accreweth nothing but a swift increase of deadly hatred: So it happened now in the Camp of Israel, that the saying of Saint Bernard is found true, Bern in Cant. Serm. 33. Omnes amici, & omnes inimici, all of a house, and yet none at peace; all of a kindred, and yet all in mortal hatred. And as Corah and his companions were so nearly allied unto Moses, of the tribe of Levi; so Dathan and Abiram were men famous in the Congregation, noble Peers and very popular men, heads of their families of the Tribe of Reuben. A subtle practice of that pestiferous Serpent, to join Simeon and Levi, Clergy and Laity in this wicked faction of Rebellion; the one under colour of dissembled sanctity, the other with their power and usurped authority, to seduce the more, to make the greater breach of obedience. And so it hath been always, that we scarce read of any Rebellion, but some base Priests the Chaplains of the Devil have begot it; and then the Nobles of the people, arripientes ansam, taking hold of this their desired opportunity do foster that which they would have willingly fathered; as besides this Rebellion of Corah, that of Jack Cade, in the reign of Henry the sixth; and that of Perkin Warbeck, in the time of Henry the seventh, and many more that you may find at home in the lives of our own Kings, may make this point plain enough. But they should have thought on what our Saviour tells us, that Every Kingdom divided against itself is brought to desolatiou; and every City or House divided against itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not stand. What a mischief than was it for these men to make such a division among their own Tribe, and in their own Camp? Nondum tibi defuit hostiis: had they not the Egyptians, and the Canaanites, and the Amalckites, and enough besides to fight against, but they must raise a civil discord in their own house? could not their thoughts be as devout as the heathen Poets, which saith, Lucan. Pharsal. lib. 1. — Omnibus hosts Reddite nos populis, avertite bellum. And therefore this makes the sin of homebred Rebels the more intolerable, because they bring such an Ilias malorum, so many sorts of unusual calamities, and grievous miquities upon their own brethren. 3. These Rebels were of their own Religion, 3. Of the same Religion. professing the same faith that the others did: Et religio dicitur à religando (saith Lactantius;) and therefore this bond should have tied them together firmer than the former; for if equal manners do most of all bind affections; Es similitudo morum parit amiciciam, as the Orator teacheth: then hoc magnum est, hoc mirum, that men should not love those of the same Religion. And if the profession of the same trades and actions is so forcible, not only to maintain peace, but also to increase love, and amity, JACOB REX, in Ep. to all Christian Monarches. as we see in all Societies and corporations of any mechanic craft or handiwork, they do inviolably observe that maxim of the Civil Law, to give an interest unto those qui fovent consimilem causam: so that as birds of the same feather, they will cluster all in one, and be zealous for the preservation of them that are of the same craft or society: why then should not the profession of the same Religion, if not increase affection, yet at least detain men from dissension? For, though diversities of Religion, non bene conveniunt, can seldom contain themselves for any while in the same Kingdom without civil distractions, especially if each party be of a near equal power, which should move all Governors to do herein, as Hannibal did with his army, that was a mixture of all Nations, to keep the most suspected under, and rank them so, that they durst not kick against his Carthaginians: or is Henry the fourth did with the Britons to make such laws that they were never able to rebel so should the discreet Magistrate, not root out a people, that they be no more a Nation, but so subordinate the furthest from truth to the best professors that they shall never be able any ways to endanger the true Religion; yet where the same Religion is universally professed, excepting small differences in adiaphorall things; Quae non diversificant species, as the Schools speak; it is more than unnatural for any one to make a Schism, and much more transcendently heinous to rebel against his Governors. But indeed no sin is so unnatural, no offence so heinous, but that swelling pride, and discontented natures will soon perpetrate; no bonds nor bounds can keep them in. And therefore Corah must rebel; and ever since in all Societies, even among the Levites, and among the Priests, the disordered spirits have rebelled against their Governors, & fecerunt unitatem contra unitatem; & erecting Altars against Altars (as the Fathers speak) they have made confederacies and conspiracies against the truth, and thereby they have at all times drawn after them many multitudes of ignorant souls unto perdition: This is no new thing, but a true saying; and therefore our Saviour biddeth us to Take heed of false Prophets, and of rebellious spirits; that as Saint John saith, went from us, but were not of us, but are indeed the poison and incendiaries both of Church and Commonwealth. 4 These Rebels had received many favours and great benefits from their Governors: 4 Much obliged for many favours that Governor. for they were delivered è lutulentis manuum operibus, as St. Augustine speaketh; and as the Prophet saith, They had eased their shoulders from their burdens, and their hands from making of pots: they had broken the Rod of their oppressors, and as Moses tells them, they had separated them from the rest of the multitude of Israel, Numb. 16.9 and set them near to God himself, to do the service of the Tabernacle of the Lord: and therefore the light of nature tells us, that they were most ungrateful, and as inhuman as the brood of Serpents that would sting him to death, which to preserve his life, would bring him home in his bosom. And it seems this was the transcendency of Judas his sin, and that which grieved our Saviour most of all, that he whom he had called to be one of the 12. Apostles, whom he had made his Steward and Treasurer of all his wealth, & for whom he had done more then for thousands of others should betray him into the hands of sinners; for if it had been another (saith the Psalmist) that had done me this dishonour, I could well have bornc it, but seeing it was thou my familiar friend, which didst eat and drink at my table, it must needs trouble me: for though in others it might be pardonable, yet in thee it is intolerable; and therefore of all others he saith of Judas, vae illi homini, woe be unto that man by whom the Son of man is betrayed, it had been better for him he had never been borne, as if his sin were greater than the sins of Ananias, Caiphas, of Pilate. But the old saying is most true, Improbus à nullo flectitur obsequio, no service can satisfy a froward soul, no favour, no benefit, no preferment can appease the rebellious thoughts of discontented spirits. And therefore notwithstanding Moses had done all this for Corah, yet Corah must rebel against Moses: So many times, though Kings have given great honours unto their subjects, made them their Peers, their Chamberlains, their Treasurers, and their servants of nearest place, and greatest trust. And though Aaron the High Priest, or Bishop doth impose his hands on others, and admit them into sacred Orders above their brethren, to be near the Lord, and bestow all the preferment they can upon them: yet with Corah these unquiet and ungrateful spirits must rebel against their governor's: For, I think I may well demand, which of all of them, that now rebel against their King have not had, either their Grandfathers, Fathers, or themselves promoted to all or most of their fortunes and honours, from that crown which now they would trample under their feet? Who more against their King, than those that received most from their King? Just like Judas, or here, like Corah, Dathan, and Abiram, I could instance the particulars, but I pass. So you see who were the Rebels, most ungrateful, most unworthy men. CHAP. II. Shows against whom these men rebelled, that God is the giver of our Covernours; the several Offices of Kings and Priests; how they should assist each other, and how the people labour to destroy them both. SEcondly, 2. Part, against whom they rebelled. we are to consider, against whom they rebelled; and the Text saith, Against Moses and Aaron: and therefore. we must discuss 1. 2. Points discussed. Qui fuere, who they were in regard of their places. 2. Quales fuere, what they were in regard of their qualities. 1. In regard of their places, we find that these men were 1. The chief Governors of God's people. 2. Governors both in temporal and in spiritual things. 3. Agreeing and consenting together in all their Government. 1. They were the prime Governors of the people: Moses the King or Prince to rule the people: and Aaron the Highpriest to instruct and offer sacrifice to make atonement unto God for the sins of the people; and these have their authority from God: for though it sometimes happeneth, that potens, Hos. 8.4. the ruler is not of God, as the Prophet saith, They have reigned, and not by me; and likewise modus assumendi, the manner of getting authority is not always of God, but sometimes by usurpation, cruelty, subtlety, or some other sinful means: yet potestas, the power itself, whosoever hath it, is ever from God: Aristot. Polit. lib 1. c. 1. Ambros. Ser. 7. for the Philosopher saith, Magistratûs originem esse à natura ipsa. And Saint Ambrose saith, Datus à Deo Magistratus, non modo malorum coercendorum causà, sedetiam bonorum fovendorum in vera animi pietate & honestate, gratiâ. And others say, the Sun is not more necessary in heaven, than the Magistrate is on earth; for alas, how is it possible for any Society to live on earth, cum vivitur exrapto, when men live by rapine, and shall say, Let our strength be to us the law of justice; therefore God is the giver of our Governors, and he professeth, Per me regnant Reges: And Daniel told Nabuchadnezzar, That the most high ruleth in the Kingdom of men, and he giveth it to whomsoever he will. Dan. 4.25. Vide etiam c. 2. v. 37. 2. These two men were Governors, both in all temporal and in all spiritual things; as Moses in the things that pertained to the Commonwealth, and Aaron in things pertaining unto God. And these two sorts of Government are in some sort subordinate each to other, and yet each one entire in itself, so that the one may not usurp the office of the other; for 1. The spiritual Priest is to instruct the Magistrates, 2. Governors both in temporal and spiritual things. and to reprove them too, if they do amiss, as they are members of their charge, and the sheep of their sheepfold: And so we have the examples of David, reproved by Nathan, Achab by Elias, Herod by John Baptist; and in the Primitive Church, Euseb. l. 6. c. 34. Sozomen lib. 7. of Philip the Emperor, repenting at the persuasion of Fabian; and Theodosius signior, by the writings of St Ambrose. 2. The temporal Magistrate is to commend, and if they offend, to correct & condemn the Priests, as they are members of their Commonwealth; for Saint Paul saith; Rom. 13. Bernard. ad Archiepis. Senevensem. Let every soul be subject to the higher powers: and if every soul, than the soul of the Priest, as well as the souls of the People; or otherwise, Quis eum excepit ab universitate? as Saint Bernard; and so Theodoret, Theophylact, and Oecumenius, are of the same mind: and the examples of Abiathar, deposed by Solomon; and a greater than Solomon, Christ himself, not refusing the censure of Pilate, though for no fault; Saint Paul appealing unto Caesar, Caecilian judged by the Delegates of Constantine; Flavianus by Theodosius, and all the Martyrs and godly Bishops never pl●●●●● 〈…〉 from their persecuters, do make this point 〈…〉 〈…〉 Governors were not only consanguinei, 3. Governors' well agreeing in their government. two 〈…〉 so were Cain and Abel, to whom totus non suffi●● 〈…〉 were also consentanei, like the soul and body of man, of the same sympathy and affection for the performance of every action; for the Church and Commonwealth are like Hypocrates twins, so linked together, as the Ivy intwisteth itself about the Oak, that the one cannot happily subsist without the other; but as the Secretary of nature well observeth, That the S opens with the Sun, and shuts with the shade; even so, when the Sunbeams of peace and prosperity shine upon the Commonwealth, then by the reflection of those beams, the Church dilates and spreads if self the better; as you may see in Act. 9.31. and on the other side, when any Kingdom groaneth under civil dissension, the Church of Christ must nee is suffer persecution. And therefore to the end, that the Prince and Priest might, as the two feet of a man, help each other to support the weight of the whole body, and to bear the burden of so great a charge; God at the first severing of these offices, (which before were united in one person, as the Poet saith of Anius, — Rex idem hominum, Phoebique Sacerdos. And the Apostle saith of Melchisedech, that he was both a King and the Priest of the most high God,) did choose two natural brethren to be the Governors of his people; and that, quod non caret mysterio: Aanon was the eldest, and yet Moses was the chiefest; to signify, as I take it, that they should rather help and further each other, than any ways rule and domineer one over the other; because that although Aaron was the eldest brother and chief Priest, yet Moses was the chief Magistrate, and his brother's God, as God himself doth style him; and therefore this should terrorem incutere, and teach him how to behave himself towards his brother; and though Moses was the chief Magistrate, yet Aaron was the chief Priest, and his eldest brother, which had not lost (like Reuben) the prerogative of his birthright; and this should reverentiam inducere, work in Moses a respect unto his brother's age and place. And truly there is great reason why these two should do their best, to support and protect each other; for the government of the people, is, as we may now see, a very difficult and a miraculous thing, no less than the appeasing of the Surges of the raging Seas; as the Prophet showeth, when he saith, That God ruleth the rage of the Sea, and the noise of his waves, and the madness of his people: And the Rod of government is a miracolous Rod, as well that of Aaron as that of Moses; for as Moses rod turned into a Serpent, and the Serpent into a rod again; so the rod of Aaron, of a dry stick, did blossom and bear ripe Almonds: to show how strange and wonderful a thing it is, either for Prince or Priest, to rule an unruly multirude, too much for any one of them to do; and therefore God doth always join both of them together, as the Psalmist showeth, Thou leadest thy people like sheep, by the hand of Moses and Aaron. And besides, if these two do not assist and protect each other, they shall be soon suppressed one after another, of their own people; for if the Prince, which is to be our nursing rather, be once subdued, then presently the Priest shall be destroyed; and when he hath lost his power, our power shall never be able to do any good: and if the Priest which prayeth, and preacheth to direct the King, be trampled under foot, As soon as men have overthrown their Priests, they will presently labour to destroy their King. it hath been found most certain, that after they have thrown away the Mitre, they have not long retained the Sceptre: And therefore King James of ever blessed memory, of a sharp conception and sound judgement, was wont to say, No Bishop, no King, unless you mean such a King as Christ was, when the jews crowned him with Thorns, and bowing their knees, said, Hail King of the jews; that is, Rex sine Regno, a King without power; like a man of straw, that is only made to fright away the birds: For the people are always prone to pull out their necks from the yoke of their obedience, and would soon rebel, if the Priest did not continually preach, that Every soul should be subject to the higher powers; as we see now by experience, how apt they are to rebel when factious Preachers give them the least encouragement. And therefore as this rebellion of Corah, so every other, though they begin with one, yet they aim at both, and strive to overthrow aswell the one as the other: for my Text saith, They angered Moses in their Tents, and Aaron the Saint of the Lord. And therefore these two should be as Hypocrates twins, or indeed like man and wife, indissolubly coupled and coherent together, without distraction; and cursed be they that strive to make the division: for whom God hath thus united together, no man should put asunder. And here you may observe the method of their Rebellion, The method of their rebellion. the Text saith, Moses and Aaron; yet Moses showeth, they began with Aaron: for when their Rebellion was first discovered, Moses doth not say, What have I done against you? but What is Aaron that you should murmur against him? to show unto us, that although Moses was the first they aimed at in their intention, yet he was the last they purposed to overthrow in the execution: Quia progrediendum à facilioribus, as the Devil began with the woman the weaker vessel, that he might the easier overthrow the strougen; so the enemies of God and his Church do always seek, first to overthrow the Priest, and then presently they will set upon the Prince. And therefore as Moses here, so all Magistrates every where should remember, Virgil. Aeneid. lib. 2. that, Jam tua res agitur, through our sides they may smart, and our wounds may prove dangerous unto them: because you shall never read they began to shake us, but they fully intended to root out them; for if the fear of God, and the honour of the King must go together, as St Peter showeth, it must needs follow that they will but dishonour and disobey their King, that have cast away the fear of God; and it is most certain, that when they drive God out of their hearts, as the Gergezites drove Christ out of their coasts, Little fear of God in them that expel their Priests out of their societies. when they expel Aaron the chief Priest or Bishop out of their Assemblies, there is but little fear of God before their eyes: for if Seneca, that was but Nature's Scholar, could tell us, that when we go about any wicked act, a grave Cato or severe Aristides standing by us, would make us blush and stop the doing thereof, then certainly the Christian that hath any grace, will be ashamed of his evil intent, and be afraid to offend God, when he seethe a man of God so near him; who doth often times ponere obicem, make a stop to stay the proceed of the wicked, that would not seldom be fare worse, and do more unjustice, if it were not for the company and persuasions of the Priest and Preacher. And therefore the former ages that feared God more than we, and were wiser to use this means, The wisdom of the former age. that they might fear him, desired, that in their greatest Assemblies of greatest affairs, as Sessions, Counsels, Parliaments, and the like, the Bishops and Preachers might be as the chief members of their consultations, as well to witness the uprightness of their actions, and to direct them in cases of conscience, what is most agreeable to the divine constitution. And wheresoever you see the expulsion of these men, The expulsion of Bishops, the cause of many subsequent mischiefs. and the rejection of these helps and furtherances unto godliness, you shall find no good success, nor better fruit of their greatest Counsels, than Sedition, Oppression, Confusion, and Rebellion: For it is not the least part of the Bishop's office, and the duty of all Preachers, not only in the Pulpit, where what they say is of many men soon forgotten, but also in all other meotings and assemblies, and in the very instances when occasions shall be offered; to do as Christ and his Apostles did, persuade peace, righteousness, and obedience unto the people; and the want of their association hath been the opening of many gaps to let in much injustice and impiety in many places, because their present persuasion may do as much, if not more good with men, when they are in action, than their preaching can do when they come to contemplation. And therefore if any assembly hath (like Corah) rebelled against Aaron, and cast their Bishops and Preachers out of doors, I would advise them to follow the Council of S. Ambrose in the like case, Quod inconsultò fecerunt consultiùs revocetur, what they have inconsiderately done, to throw them out, let them more advisedly revoke and call them in again; and they whose breeding hath been in knowledge, and their calling is to do justice and to teach truth, will help and not hinder them to understand the truth, and to proceed in righteousness. And so you see, who these men were in regard of their places. CHAP. III. Sheweth the assured testimonies of a good and lawful Governor, their qualifications, or duties to them; and wherein our obedience to them consisteth. SEcondly, 2. How these Governors were qualified for their places. we are to consider, Quales fuere, how these men were qualified for their places; touching which, these two points are to be handled: 1. Modus assumendi, the manner of obtaining it. 2. 2. Points discussed. Facultas exequendi, the ability and fidelity of discharging it. 1. 1. How they obtained their places. I told you before, that many do obtain their places by sinful means, as many of the Popes and Roman Emperors, by poisoning and murdering their Predecessors, have unlawfully stepped into the Thrones of Majesty; and so did Henry the fourth by the unjust deposition of Richard the second, Many usurp then places. and Richard the third by the cruel and secret murdering of his poor innocent Nephews, attain unto the Crown of England. And in such manner of assuming government there is just cause of resisting, and a fair colour of rebelling against them, if you call it a Rebellion, when men discharge their duties in defence of justice, to oppose usurpation: But neither Moses nor Aaron came so to the places of their government. For 1. 1. Moses had a twofold testimony to justify his calling. Moses had a double testimony to approve his calling to be from God. The first was Internum, to assure himself: And the second was Externum, to confirm the same unto the people. For 1. 1. Inward. When Moses said unto God, Who am I that I should go unto Pharaoh; the Lord answered, I will be with thee, [ad protegendum & dirigendum] saith the gloss: and this shall be a token unto thee that I have sent thee, After that you have brought the people out of Egypt, you shall serve God upon this Mountain; and that may assure thee that I have sent thee, and will bring thy people unto Canaan, as I have brought them into this wilderness. 2. 2. Outward, which was a threefold sign. 1. Of his Rod. That the people might be assured he was lawfully called, God gave unto him a threefold sign. 1. Of his Rod, that being cast to the ground was turned to a Serpent; but taken by the tail, it turned to a Rod again: to show, that when the rod of goverument is thrown out of the Magistrates hand, the people are like the brood of Serpents, People without government like Serpents. a malicious and a viperous generation; but being taken into the hand of government, they prove a royal and a glorious Nation. 2. The hand thrust into his bosom and taken out, 2. Of his Hand. was leprous; but thrust again and taken out, was made whold: to signify, that a good Magistrate out of the bosom of the Law, must put out the hand of justice, both to wound and to heal, to kill and to make alive, as the Poet saith; Parcere subjectis, & debellare superbos. To defend the innocent, and to punish the wrong doer. 3. 3. Of the Water. The water taken out of the river and cast upon the dry ground should be turned into blood, to imitate unto them, that the blood which was spilt by Pharaoh, when their children were murdered and drowned in the rivers, should be required and revenged upon the Egyptians; when by the government of Moses, the carcases of those outrageous oppressors, should be cast out of the Red Sea, and laid upon the dry ground. Thus Moses shown that he was lawfully called. 2. For Aaron, 2. Aaron's calling justified. Heb. 5. the Apostle makes him the pattern of all lawful entrance into this calling, when he saith, that No man taketh this honour upon him, but he that is called as Aaron was, and Moses manifested the lawfulness of his calling unto all Israel; when according to the number of their 12. Tribes, he caused 12. Rods to be put in the Tabernacle of witness; and of all them the Rod of Aaron only, which was for the Tribe of Levy, Numb. 17.8. was budded and brought forth buds and bloomed blossoms, and yielded Almonds. And so it was apparent to all Israel, that these men came lawfully to their government. 2. For their ability and fidelity to discharge their places, 2. Their qualifications for their places. the malice of their adversaries could not charge them with any omission; they do not say they have governed amiss, but they would feign govern with them. And to make this more apparent, 1. 1. Of the abilities of Moses. The Spirit of God testifieth of Moses, that He was faithful in all God's house; and in that respect called the man of God, the servant of God, whose whole care was for his Master: and for the sweetness of his disposition he is said to be a very meek man, above all the men that were upon the earth: for his love to his people, Tertul. de fuga in Pe secut. Tertullian makes him the figure of Christ, Cùm adhuc Christo non revelato, in se figurato, ait, si perdis hunc populum & me pariter cum eo disperde; for his zeal of God's honour he was most fervent, and therefore severe in punishing the worshippers of the golden Calf: and for his justice and uprightness, he wronged no man; for his intellectuals he was exceeding wise, and learned in all the learning of the Egyptians. 2. 2. Of the abilities of Aarun. For Aaron, how fit he was to be a Priest, will appear, if you consider those two virtues that are the most requisite for the Priesthood, as Moses showeth when he prayeth, Let thine Vrim and thy Tummin be upon the man of thy mercy, that is, omitting all other interpretatious. 1. 1. His ability to teach. Ability to teach. For, 2. Sanctity of life. For, 1. Malach. 5 Tim. 3.2. The Priest's lips must preserve knowledge; he must be apt to teach, & si Sacerdos est, sciat legem Dei; si ignorat legem, ipse se arguit non esse Sacerdotem Domini: Hieron in Haggai 2. & Aug. de doctr. Christ. l. 4. c. 16. But God himself saith, that he knew Aaron was an eloquent man, and could speak well, and he promised unto Moses that He would be with his mouth, to teach him what he would say: and therefore I know not who can say any thing against him herein, when God saith he can do it so well, and engageth himself that he will help him. 2, 2. His uprightness of life. For the Integrity of his life, I need not go further than my Text, when as the Prophet calleth him, The Saint of the Lord; that is, not only Sanctificatum ad Sacerdotium; but also a holy, just, and godly man, in respect of the innocency of his life. And so you have seen the persons described, against whom these Rebels have rebelled: They were the prime Governors of God's people, and such Governors as the like, for all kind of goodness and excellencies, could not be found on earth. Therefore these Rebels ought to have obeyed them, though for nothing else, but because they were their Governors; for the Apostle tells us plainly, that necesse est subjici, we must needs be subject; not only for wrath, but also for conscience sake: wherein you see a double necessity of obeying. 1. Externall, Propter iram, for fear of wrath: 2. Internal, Propter conscientiam, for conscience sake: A double necessity of obedience. therefore we must needs obey. And our obedience consisteth chief in these two things: Our obedience consisteth in two things. 1. To do nothing against them. 2. To do all that we can for them. For, 1. 1. In doing nothing against our Governors. 1. In Thought Eccles. 10.20. 2. In Word. Exod. 28.28. 3. In Deed. Rom. 13.2. We are forbidden to think an ill thought of them with our hearts; Speak not evil of the King (saith Solomon) no not in thy thought; for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. 2. We are charged not to revile them with our tongues, for Thou shalt not revile the Gods, nor curse the Ruler of the people. 3. We are restrained from resisting them with our hands; for, Whosoever resisteth the power, resisteth the ordinance of God; and they that resist receive unto themselves damnation. And therefore the Lord saith unto all, Nolite tangere Christos meos; where he doth not say non occides, or ne perdas, the worst that can be, but ne tangas, the least that may be, touch not tactu noxio, with any hurtful touch. And many times we are touched secretly, we know not how, Many kinds of touches. nor when, nor by whom, but cursed be he that smiteth his neighbour secretly, and all the people shall say Amen: and therefore much more cursed be he that smiteth his Prince, his Priest, his Governor. And sometimes we are touched with violent hands, when with hostile force and open arms our power and authority are withstood: but Most frequently we are touched with virulent tongues, as they say in jeremy, Venite, percutiamus eum linguá; jerem. 18.18. and this touch, though it breaks no bones, yet doth it wound and kill the very heart. But the Lord saith in general, touch not at all; therefore no kind is limited, 2. In doing all that we can do for our Governors. 1. To honour them. no way permitted to touch them. 2. As we are forbidden to do any thing against them, so we are commanded to do all we can for them: for, Saint Peter saith, Fear God, and honour the King; therefore he cannot be said to fear God that doth not honour his King: And Solomon saith, Fear God, my son, and the King; therefore he cannot be the son of Wisdom, the son of Solomon, that doth not fear the King; that is, fear to wrong him, fear to offend him, Rom. 13. Vide Josh. 1.16. Wherein we ought to obey, and disobey. fear to anger him. And when the Magistrates command us any thing, Saint Paul bids us to obey them; but if they command any thing against God, then indeed their authority comes too short, Quia melius est obedire Deo, quàm hominibus. Yet in these things wherein we may not obey, we must not resist; but as julian's Soldiers would not sacrifice at his command, Sed timendo potestatem, contemnebant potestatem, in fearing the power of God, regarded not the power of man; yet when he led them against his enemies, Subditi erant propter Dominum aeternum, Aug. in Psal. 124. etiam domino temporali; so should we truly distinguish of the things they do command, and take heed we be not blind Judges herein, and too partial to satisfy our own passionate affections. 2. To impart our goods to them. And besides, we are to impart our goods to supply their necessities, and for the supportance of their dignities; for our Saviour bids us, Give unto Caesar what belongeth unto Caesar: and Saint Paul expresseth the same to be Tribute, that is, Imposts, Subsidies, Gifts, or the like, call it by what name you will; we are commanded by God, to the uttermost of our abilities, to supply their occasions and necessities, even as the children are bound to relieve their parents in their extremities. And if we see our Moses, 3. To hazard our lives for them. our King or chief Governor, any ways impugned, or like to be oppressed, either by foreign Egyptians, or domestic Israelites, though they should with Dathan and Abiram, the most prime and popular men in the Congregation, that could draw thousands after them, yet we are bound to the hazard of our lives, to preserve the Life, Crown, and Dignity of our Prince; as the Subjects of King David hazarded themselves to save him harmless: 2 Sam. 18.3. And if we will not do this, then as Mordecai in the like case said to Hester, Hester 4.14. If thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the jews from another place, but thou and thy father's house shall be destroyed. So I say with King David, the Lord will help his Anointed, and deliver him from the striving of his people: and it we still be silent and do nothing, yet, the Stars in their order shall fight against Sisera, Et coniurati venient ad classica venti: and as the Angel of the Lord said of the Merozites, curse ye Meroz, The punishment of them that will not not assist their Governors. curse ye bitterly the Inhabitants thereof, because they came not to help Barack against the Canaanites: so let them fear the bitter curse, and a curse from God, that will not help their Prince against his enemies, especially such enemies as have least reason to be enemies unto him. So you see what obedience we own unto our Governors, and therefore their rebellion was the more intolerable, that thus spurned against their Magistrates. CHAP. IU. Sheweth the objection of the Rebels to justify their Rebellion: the first part of it answered, that neither our compulsion to Idolatry, nor any other injury or tyranny should move us to Rebel. But we must not condemn them before their cause be heard; and therefore Corah shall have his Counsel to object what he can for himself: And I find but one objection of any moment, though the same consisteth of many branches. As, What if Moses, the King, or chief Governor, The objection of the Rebels, being so much affected and addicted unto Aaron the chief Priest or Bishop, and to others his prime Council, should be led by evil advice to set up Idolatry, and to play the Tyrant; to take a way the goods, destroy the lives, and bring most of his people to most miserable conditions: may neither private men, nor the subordinate Magistrates, nor the prime Nobility of the people, nor any other Court or Assembly of men restrain his fury, or remove this mischief from God's inheritance, from the Church and Commonwealth? this is that Gordian knot which is so hard to be untied. But if I might in the School of Divinity have leave to resolve this question, Solutie. and not to be confuted, as Saint Steven was, with stony arguments, 2 Parts of their objection. I would soon answer, that 1. In neither of these cases: 2. Neither of these men may do it: and I could make this good by very good authority; for, Si Magistratus est bonus, nutritor est tuus; If our Governor be good, he is our nursing father, and we should receive our nourishment with thanks; and no thanks to us for our obedience to such a one. And if our Governor be evil, he is so for our transgression, and we should receive our punishment with patience; and therefore no resistance: but either obey the good willingly, or endure the evil patiently. But to proceed to break this Gordian knot in pieces, and to answer each part of this objection: 1. 1 Part of their objection answered. No to rebel for any cause. 1. Not for our compulsion to Idolatry. I say, that many wicked Kings, and cruel Emperors have set up Idolatry and blasphemy against God, and yet I do not find that any of God's servants did ever rebel against them; for you know Jeroboam the son of Nebat that made Israel to sin, did set up golden Calves to be worshipped. Nabuchadnezzar King of Babylon made an Image of gold, and commanded all his people to fall down to worship it. And what shall I say of those Idolatrous Kings, Achab, Manasses, Julian, and abundance more, that most impiously compelled their subjects unto Idolatry? and yet you shall not find that either the faithful jews under jeroboam, nor the Prophet Daniel in Babylon, nor Elias the man of God in the time of Achab, nor any of all the good Christians that were under julian, did either themselves, or persuade others of the servants of God, at any time to rebel against those Idolatrous Kings: for they considered how fare the Law of God that prohibiteth Idolatry, and instigateth us against the allurers and persuaders of us to Idolatry and blasphemy, extendeth; and that is, If thy brother, Deut. 13.6. How far the Law of God extendeth to resist Idolaters. the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend which is as thine own soul, shall entice thee to Idolatry, and to serve strange gods, thine eye shall not spare him, neither shalt thou have any pity upon him; but for the son to rise up against the father, the wife against her husband, the servant against his Lord, the subject against his King, here is not a word; and therefore by this Law they are not obliged, but rather forbidden to do it, for though the son is not expressly prohibited to accuse his father, nor the wife her husband, nor the servant his Lord, nor the subject his King: Yet, because God's Law is absolute and perfect, to which we must neither add nor detract, nor construe it as we please; the Divines conceive those things forbidden which are not expressed, especially in penal precepts, which are to be restrained, and not extended any further than they are set down, Tostatus in Deut. 13. q. 3. as Tostatus doth most truly conclude: And what the son may not do against his father, nor the wife against her husband, nor the servant against his Lord; that certainly no man may do against his King, which is the father of his Country, the husband of the Commonwealth, and the supreme Lord over all his subjects. And therefore Christ himself that came to fulfil the Law, and knew best how fare it reached, living under the Empire of Tiberius, the Principality of Herod, and the Government of Pilate, that were all wicked and idolatrous, did notwithstanding submit himself in all things (which the Law of God forbade him not) unto them; and though for strength, policy, and power, he might easily have resisted them, The obedience of all his Apostles and prime Christians to idolatrous Governors. yet did he not only perform all the offices of subjection unto these wicked Magistrates, and idolatrous Governors, but also commanded all his followers to do the like; and so we see they did. for the Christians which were at Jerusalem when James was martyred, were more in number, and greater in power, than were the persecuters of that Apostle; and yet for the reverence they bore to the Law of God, and the example of their Master Christ, interimi se à paucioribus, quàm interimere patiebantur; they rather suffered themselves to be killed, than they would kill their Persecuters, Clement. recognit. l. 1. f. 9 saith S. Clement. And so the other Apostles, under Caligula, Claudius, Nero, Domitian, that were bloody Tyrants, cruel Persecuters, and most wicked Idolaters: and those holy Fathers of the Church, Liberius, Hosius, Athanasius, Nazianzen, Hilary, Ambrose, Augustine, Hierome, chrysostom, and the rest, Cyprian. ad Demetrian. Tertull. in Apolog. He that would see more plenty of proof, let him read the Treatise, A persuasion to loyalty. Where the Author bringeth the Fathers of all ages to confirm this point. for a thousand years together followed the example of Patience, without resistance; yea, Quamvis nimius & copiosus noster sit numerous; though their power was great, and their number greater than their adversaries, yet none of them struggled when he was apprehended, saith S. Cyprian; and the reason is rendered by Tertullian, because among the Christians, Occidi licet, occidere non licet, It was lawful for them to suffer themselves to be killed, but not to kill; for our Saviour had pronounced them blessed that would suffer for righteousness sake: and what more righteous, then to suffer death for not being an Idolater, to die rather than to deny their God? therefore they are not to be blessed which refuse to suffer, because that in not suffering, but in rising up and rebelling against their Persecuters, they are (as the Apostle saith) convinced of sin, and in sinning they acquire unto themselves damnation, Rom. 13. Besides, if it were lawful to maintain this Doctrine, than the Papists that believe our Religion to be false, and that we persuading men unto it, do seduce them from the true service of God, may lawfully rebel against their Prince, and justify all their most traitorous plots: and every heretical Sect that believeth we are Idolaters, (as they do all which oppose the cross in Baptism) may, without offence, fall into rebellion against all those Magistrates that maintain that Idol, as they term it. And this false pretext might be a dissembled cloak for all Rebels, to say, they do it in defence of their Religion, because they are afraid to be compelled unto Idolatry: And therefore the truth is, if any Tyrant like Julian should endeavour to compel men unto the Idols Temple, or to worship my true God with false service, I will rather die then do it; but I may not resist when I am compelled by any means: for so I finde, that Shadrac, Meshac and Abednego, Elias, the Prophets, and the Apostles, and all the Christians of the Primitive Church, did use to do in the like case. And I had rather imitate the obedience of those good Saints to those wicked Kings, that would have compelled them to Idolatry; then the insolency of those proud Rebels, that under these false pretences will rebel against their lawful Princes. 2. 2. Not for any injury that is done unto us. If we may not rebel when we are compelled to Idolatry, much less may we do it for any other injury: for what injury can be greater than to be enforced to Idolatry, when as to be rob of my faith and religion, is more intolerable then to be spoilt of all my goods and possessions? And therefore, No injury greater than compulsion to Idolatry. when Christ suffered as great an injury as could be offered unto his person, when the Soldiers came with Swords and Staves to take him, as if he had been a thief and a murderer; and Saint Peter then like a Puritan, was very desirous to revenge this indignity, our Saviour reprehended his rashness, because he knew what the other as yet knew not: that he ought not to resist when the Magistrate doth send to apprehend; and so the Christians of the Primitive Church were extremely injured by their Persecuters: And the Catholic faith itself suffered no small oppression under Constantius the Arian Emperor, and yet that purer age, wherein the better Christians lived, did not so much as once think of any revenge or resistance, saith Baronius: When and who did first resist, and what moved them. Baron. ad annum Christi 350. But about the year of Christ 350. then first (saith he) alas the Christian Soldiers being swelled with pride, and taken up with a cruel desire of bearing rule, have conspired against the Christian Emperors; when as before, Ne gregarius quidem miles inveniri quidem posset, qui adversus Imperatores, licet Ethnicos, & Christianorum quoque persecutores, à partibus aliquando steterit insurgentium tyrannicorum; not a Christian could be found that stood up against the Heathen Emperors, that were the persecuters of the Christians. But to make it yet more plain, that no grievance should move good Christians to make resistance, no injury should cause them to rebel against their Magistrates, our Saviour saith, & authoritatiuè, with authority enough, I say unto you, that ye resist not evil; Matth. 5.39. but whosoever shall smite thee on thy right cheek, turn to him the other also: and if by our Saviour's rule we may not resist any one, what think you that we may resist our King, our Priest, or any other Magistrate that correcteth or reproveth us? 2 Pet. 2.19. And Saint Peter saith, This is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully; for what glory is it if when ye suffer for your faults, ye take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God; where you see still the rule of piety is none other but suffering, though it be never so unjustly. And therefore the Fathers are most plentiful in the explanation and confirmation of this point; How patherically the Fathers persuade us to suffer, and not to resist. for Tertullian, that was no babe in the School of Divinity, nor any coward in the Army of Christ, speaking of those faithful Christians, that suffered no small measure of miseries in his time, saith, that one short night with a few little torches might have wrought their deliverance, and revenged all their wrongs, if it had been lawful for them to blot out or expel evil with evil; but God forbidden (saith he) Vr aut igne humano vindicetur divina secta, Tertull, in Apologet. aut doleat pati in quo probatur; that either the divine sect, that is, the Christian Region, should be revenged with humane fire; or that it should grieve us to suffer, wherein we are commended for suffering. Nazianzen, that for his soundness of judgement, and profoundness of knowledge, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, termed Theologus, the Divine; Nazian. Orat. 1. saith, that the tury of Julian that great Apostata, was repressed only with the tears of the Christians, which many of them did most plentifully pour forth to God, when they had no other remedy against their Persecuter, Mark that they say, it is unlawful to resist. because they knew it unlawful for them to use any other means th●n sufferance; or else they might (having so much strength as they had) have repelled their wrongs with violence. Saint Ambrose saith as much; Ambros. op. 33. and Prosper in like manner saith, the present evils should be suffered until the promised happiness doth come; the Infidels should be permitted among the faithful, and the plucking of the tares should be deferred, and let the wicked rage against the godly as much as they will, yet the case of the righteous is fare better; because that Quantò acriùs impetuntur, tantò gloriosiùs coronantur; Prosper in sen 99 by how much the more sharply they are tormented, by so much the more gloriously they shall be crowned. And Saint Bernard saith, if all the world should conspire against me, and conjure me, Bernard. Ep. 170. that I should plot any thing against the royal majesty, yet I would fear God, and would not dare to offend the King that is appointed of him over me, because I am not ignorant of the place where I read, Whosoever resisteth the power, resisteth the ordinance of God. And yet he speaketh this of King Lodovicus, that offered a monstrous wrong to all the Clergy, when he rob them, and took away all their goods without cause; and which is worse, would hear of no persuasions to make restitution, or to give them any satisfaction: as Gaguinus testifieth. Gaguin. li. 6. Thus the Fathers (whereof I could heap many more) do testify of this truth; The Schoolmen of the same judgement. and the Schoolmen tread in the same steps, and differ not a nails breadth from them herein: For, Alexander Hales saith, wicked and evil men ought to suffer for the fault of their irrationability, and good men ought to suffer, Propter debitum divinae ordinationis, for the duty that they own to the divine ordinance, Ambrose in Rom. 13. and the benefit of their own purgation: Whereupon Saint Ambrose saith, if the Prince be good, he doth not punish the well-doer, but loveth him because he doth well; but if the Prince be evil, Alex. Hales. p. 3. q 48. memb. 2. art. 1. the offic. subd. erga Prine. and punisheth the well-doer, he hurteth him not, but purgeth him; and therefore he is not a terror to him that doth well: but the wicked aught to sear, because Princes are appointed that they should punish evil. Aquinas saith, the faith of Christ is the beginning and the eause of righteousness, and therefore by the faith of Christ, the order of Justice is not taken away, but rather settled and strengthened; because (as our Saviour saith) It became him to fulfil all righteousness. But the order of justice doth require, that all inferiors should obey their superiors; otherwise the estate of humane affairs could no ways be preserved: Thom. secunda secundae, q. 104. art. 6. and therefore by the faith of Christ, the godly and the faithful Christians are neither exempted nor excused; but that they are tied, and bound by the Law of Christ, to obey their secular Princes. Where you see the Christian faith doth not submit the superior to the inferior, contrary to the rule of justice; neither doth it any ways for any cause permit the power of the sword to any subject to be used against his Prince, because this inordinate power would turn to the ruin of mankind, and the destruction of all humane affairs; which can not otherwise be preserved, but through the preservation of the order of justice. Indeed many times there may happen some just causes, Wherein we may disobey, and how. for which we are not bound to obey the commands of our Magistrates, as when they command any thing contrary to the commandments of God; and yet then there can be no cause why we should withstand him that executeth the unjust sentence of our condemnation, or requireth the punishment that an unjust malicious Magistrate, under the colour of his power and authority, hath most unjustly laid upon us; because he hath (as our Saviour saith unto Pilate) this ordinary power from God, which if he doth abuse, he is to be refrained, not by the preparation of arms, and the insurrection of his subjects to make impressions upon their Sovereign, but by those lawful means which are appointed for them; that is Petitions unto him, and prayers and tears unto God for him, because nothing else remaineth to him that is guilty, or condemned as guilty for any fault, but to commit his cause to the knowledge of the omnipotent God, and to expect the judgement of him which is the King of Kings, and the Judge of all Judges; and will undoubtedly chastise and correct the iniquity of any unjust sentence, with the severity of eternal justice, Barcl. l. 3. c. 10. as Barclay saith. These testimonies are clear enough: and yet to all these I will add this one memorable example, Berthetus in explicat. contro ver. Gallicanae, cap. 7. which you may read in Berchetus, and Joh. Servinus, which tell us, that in France, after the great Massacre at Paris, when the reformed Religion did seem as it were forsaken, and almost extinguished, a certain 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, and other Protestant Lords, and commanded his Ambassadors to do their best to set the Protestants against the Papists, 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 with all their art and skill, but all in vain; An er ample o a faithful, and excellent Subject. 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 sum of three hundred thousand, Aureorum scutatorum, French Crowns, 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; Joh. Servinus pro libertat. Ecclesiae, & statu Regni, tom. 3. Monarchiae. Rom. p. 202. but refused their gold, rejected their conditions, and dismissed the Ambassadors, as witnesses of his faith to God, his fidelity and allegiance to his King, and peaceable mind towards his Country. Where you see this prudent and good Prince had rather patiently suffer these intolerable injuries that were offered, both to himself, to the inferior Magistrates, and to many other good Christians for his sake, than any ways undutifully resist the ordinance of God. And surely this example is most acceptable unto God, most wholesome for any Commonwealth, and most honourable for any subordinate Prince, for I am certain this is the faith of Christ, and the religion of the true Protestants, not to offer, but to suffer all kind of injuries, and to render good for evil; and rather with patience, love, and obedience, to study to gain the favour of their Persecuters, than any ways with force and arms to withstand those that God hath placed in authority, which must needs be not only offensive unto God, whose ordinance they do resist; but also destructive to the Commonwealth, which can never receive any benefit by any insurrection against the Prince. 3. 3. Not for any tyranny that shall be offered unto us. Though the King should prove to be Nerone Neronior, worse than Phalaris, and degenerating from all humanity, should prove a Tyrant to all his people; yet his subjects may not rebel against him upon this pretence; for if any cause should be admitted for which subjects might rebel, that cause would be always alleged by the Rebels, whensoever they did rebel; and whom I and many others should deem a good Prince and most pious, the Rebels would proclaim him tyrannical and idolatrous. And therefore in such a case, The difference betwixt King and people, to be determined only by God. when some men think their King most gracious, and others think him vicious; some believe him to be good, others believe him to be evil; shall we think it fit that the disaffected party shall presently with arms decide the controversy, and not rather have the accused, the accuser, and the witnesses before a competent Judge, to determine the truth of this question? Surely this seems more reasonable, and more agreeable unto the rules of justice, when as The Law condemneth no man (much less the King) before his cause be heard. And seeing such a competent Judge, as can justly determine this controversy betwixt the King and his People, or rather betwixt one part of his people and the other, cannot be found under Heaven; therefore, to avoid civil wars, and the effusion of humane and Christian blood, and the prevention of abundance of other mischiefs; That we ought not by any means to resist our Kings. Proved. both the Scripture teacheth, and the Church believeth, and Reason itself showeth, and the public safety requireth, that we should transmit this question to be decided only by him, which is the King of Kings, and Lord of Lords; and will, when he seethe good, bind evil Kings in fetters, and their Nobles with links of iron, CHAP. V Sheweth by Scripture, the Doctrine of the Church, humane reason, and the welfare of the weal public, that we ought by no means to rebel. A threefold power of every Tyrant. Three kinds of tyraunies. The doubtful and dangerous events of War. Why many men rebel. Jehu's example not to be followed. 1. THe Scripture saith, 1. By the Scriptures. I counsel thee to keep the King's commandment, and that in regard of the oath of God; that is, the oath whereby thou hast sworn before God, and by God to obey him; Be not hasty to go out of his sight, that is, not out of his presence, but out of his rule and government, and stand not in an evil thing; that is, in opposition or rebellion against thy King, which must needs be evil, and the worst of all evils to thy King, for He doth whatsoever pleaseth him; that is, Ecclesiast. 8.2, 3, 4. he hath power and authority to do what he pleaseth. Where the Word of a King is, there is power; and who may say unto him, What dost thou? or, Why dost thou so? And Solomon saith, A Greyhound, an Hee-Goat, and a King, Prov. 30.31. against whom there is no rising up; there ought not to be indeed. I will not set down what Samuel saith, but desire you to read the place, 1. Sam. 8.11, 12, 13, 14, 15, 16, 17, 18. where you shall see what the King will do, and what remedy the Prophet prescribeth against him, not to rebel and take up arms, but to cry unto the Lord that he would help them. And Saint Paul saith, Whosoever resisteth the power, resisteth the ordinance of God, Rom. 13.2. and they that resist shall receive to themselves damnation. And Saint Peter saith, that they which despise government, 2. Pet. 2.10.12. and are not afraid to spoke evil of dignities, are presumptuous, and do walk after the flesh in the lusts of uncleanness, and as natural bruit beasts, that are made to be taken and destroyed, they speak evil of the things they understand not, and therefore they shall utterly perish in their own corruption. And Saint Judas in like manner calleth those that despise Dominion, and speak evil of Dignities, (the very phrase of Saint Peter) filthy dreamers, jude 8.10, 11. that defile the flesh; and therefore shall perish in the gainsaying of Corah. This is the doctrine of God, therefore Saint Paul exhorteth us not to rebel, nor to speak evil of our Kings, 1 Tim 2.2. be they what they will; but first of all, or before all things, to make prayers and supplications for our Kings, and for all that are in authority. And I wonder what spirit, except it were the spirit of hell itself, durst ever presume to answer and evade such plain and pregnant places of Scripture, to countenance disobedience, and to justify their rebellion: And therefore, 2. 2. By the Doctrine of the Church. The Church of Christ believeth this Doctrine to be the truth of God; for no man (saith Saint Cyril) without punishment, resisteth the Laws of Kings, but Kings themselves, in whom the fault of prevarication hath no place; because it is wisely said, it is impiety (therefore against the will of God) to say unto the King, Cyril. in johan. l. 12. c. 56. Iniquè agis, thou dost amiss; for, as God is the supreme Lord of all, which judgeth all, and is judged of none; so the Kings and Princes of the earth, which do correct and judge others, are to be corrected and judged of none, but only of God, to whose power and authority they are only subject; and therefore King David, understanding his own station well enough, when he was both an adulterer and a murderer, and prayeth to God for mercy, saith, Against thee only have I sinned; because I acknowledge none other my superior on earth besides thee alone; and I have no judge besides thee which can call me to examination, or inflict any punishment on me for my transgression: And so the Poet saith, Regum timendorum in proprios greges, Reges in ipsos imperium est Jovis. But you will object against Saint Cyril, Object. if it be impiety to say unto the King, Thou dost amiss; how shall we excuse Samuel that told King Saul, he did foolishly; and Nathan that reproved King David, and Elias that said to King Ahab, it was he and his father's house that made Israel to sin; and John Baptist that told Herod, It was not lawful for him to have his brother's wife. I answer, 1. Sol. That by the mouth of these men God himself reproved them; because these men were no private persons, What the Priest or Prophet may do, private men may not do. but extraordinarily inspired with the Spirit of God, to perform the extraordinary messages of God. 2. I say as I said before, that as Moses may correct and punish Aaron if he doth amiss, so Aaron the Priest inregard of his calling, may reprove and admonish Moses the chief Magistrate when he doth offend; but so, that he do it wisely, and with that love and reverence which he oweth unto Moses, as to his God; not publicly to disgrace and vilify his Prince unto his people, but modestly and privately to amend his fault, and reconcile him to God: and this is the work of his office which he ought to do as he is a Priest, and not of his person, which ought not to do it, as he is his subject. 3. Reason itself confirmeth this truth, 3. By humane reason. because the King is the head of the body politic; and the members can neither judge the head, because they are subject unto it; nor cut it off, because than they kill themselves, and cease to be the members of that head: and therefore the subjects with no reason can either judge or depose their King. 4. 4. From the welware of every Commonwealth. The event of every war is doubtful. The public safety and welfare of any Commonwealth requireth that the Subjects should never rebel against their King. 1. Because the event of a rebellious war is both dubious and dangerous; for who can divine in whose ruin it shall end? or which party can assure themselves of victory? It is true, that the justest cause hath best reason to be most confident; yet it succeeds not always: when God for secret causes best known unto himself, suffereth many times, especially for a time, (as in the case of the Tribe of Benjamin) the Rebels to prevail against the true Subjects. And as the event is doubtful, so it must needs be mournful, what side soever proveth victor; for who can express the sorrows and sadness of those faithful subjects, that shall see the light of their sun any ways eclipsed? the lamp of Israel, and the breath of their nostrils to be darkened or extinguished? and also to see the learned Clergy, and the grave Fathers of the Church discountenanced and destroyed? On the other side, it will not be much less mournful to see so many of our illustrious Nobles, ancient Gentry, and others of the ablest Commonalty brought to ruin; and to pay for their folly not only their dearest lives, but also the desolation of their houses, and decay of their posterities. Quis talia fando temperet à lachrymis? When the King's victory shall be but like that of David, after the death of Absalon, Bella geri placuit nullos babitura triumphos, Luca. l. 1. and the Nobles victory but as the two victories of the Benjamites over their own brethren the Israelites; and the best triumph that can succeed on either side, shall be but as the espousal of a virgin on the day of her parent's funeral, or as the laying of the foundation of the second Temple, when the shout of joy could not be discerned from the noise of weeping. And therefore a learned Preacher of God's Word saith most truly, Mr. Warmstry in Ramo Olivae, p. 23. that it is a hard matter to find out a mischief of so destructive a nature, that we would exchange it for this civil war; for Tyranny, Slavery, Penury, or any thing almost, may be better born with peace and unity, than a civil war with the greatest liberty and plenty; seeing the comfort of such associates would quickly be swallowed up, like Pharaohs fat kine, by such a monster feeding with them. Had we a Tyrant like Rehoboam, that would whip us with Scorpions, (which the Devil dares not be so impudent as to allege we have) yet better it were to be under one Tyrant then many, which we are sure to have in civil broils, when every wicked man becomes a Tyrant, when he seethe the reins of government cut in pieces. Were we under the yoke of an Egyptian slavery, to make bricks without straw, yet better it were for us to be in bondage, than that fury and violence should be set free, and malice suffered to have her will; because there is more safety in being shut up from a Tiger, then to be let lose before him to be chased by him: or were we wasted and oppressed in our states, yet the wisest of men tells us, that Better is a little with the fear of the Lord, Pro. 15.16, 17. then great treasure and trouble therewith. And therefore seeing civil war is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an affliction full of calamity, and one of the greatest punishments that God useth to send upon a Nation: it is apparent that the welfare of any State calleth upon every subject to be obedient unto his King: yea, though he were never so vile an Idolater, or so cruel a Tyrant: for though a King could be proved, and should be condemned to be cruel and Tyrannous, unjust and impious towards God and men, yet hereby that King will not yield what he doth hold from God, but though the confederate conspirators should have a thousand times more men and strength than he; yet he will call his servants and friends, his Kinsmen, Allies, and other circumjacent Kings and Princes unto his aid, and he would hire mercenary Soldiers, to revenge the injury offered unto him, and to suppress the Rebels both with fire and sword: and if he should happen to have the worse, and to lose both his Crown and Kingdom, and his Life and all, yet all this would be but a miserable comfort, and a lamentable victory to a ruined Common Wealth, whose win can no ways countervail her losses: The miseries that follow; the disturbance or deposing of any King, are unspeakable. For we never read of any King that either was disturbed, expelled, or killed, but there succeeded infinite losses to that Kingdom; and therefore Writers say, that the death of Caesar was no benefit unto the Romans, because it brought upon them fare greater calamities than ever they felt before, as you may find in Appian, those infinite miseries that succeeded in several fields and battles, which could never end until the overthrow of Anthony by Augustus Caesar; and when Nero perished, it fell out with no good success, but the next year that followed after his death, felt more Oppression, and spilt more Blood than was spilt in all those * His first Quinquennium was good. nine years wherein he had so Tyrannically reigned: So when the Athenians had expelled one Tyrant, they brought in Thirty; and when the Romans had abandoned their Kings, they did not put away the tyranny, but changed the Tyrants; for wicked Kings they chose more wicked Consuls, which is nothing else, but (as the Proverb goeth) Antigononum effodere, to go out of God's blessing into the warm Sun, or rather to change a bad Master for a worse: And this is contrary to the judgement of that ulcerated wretch in the fable, A fable worth the observing. who, when the traveller saw him full of flies, swarming in his sores, and pitying his miseries, would have swept them off, prayed him to let them alone, for that these being now well filled, would suck the less, but if these were gone, more hungry flies would come, which would most miserably suck his blood. And so Histories tell us of many other Kings that by Heathens, and rebellious subjects, were for their injustice, cruelty, and tyranny, either expelled, or murdered; but very seldom or never with any public benefit, when the chiefest plotters of any rebellion do most chief aim at their own private revenge, or profit. Why do many times rebel, and why. Yea, many times those very Parasitical Lords, that have most persuaded the King, to do things which he knew not to be illegal, and made benefit of those Monopolies and exactions to their own advantage, to fill their own purses; and then upon either discontent with the King, or to content the people, and to escape their own due deserved punishment, will be the chiefest upbraiders of their King, the greatest sticklers of rebellion, and the head leaders of all the disloyal Faction. What fools then are the people, upon the false pretence of public good, to take up arms to destroy themselves; when this name of public good is nothing else but a vain shadow to hid their private ends? Or were it granted, that it might happen for the public good, yet it is not good to do it, because it can never stand with a good conscience, because it is contrary to the Commandment of God; A threefold power in every Tyrant. for in every Tyrant there is a threefold power and authority that doth concur. 1. Paternal. 2 Conjugal. 3 Herile: and you know the law of God doth not permit the children to renounce their father, nor which is less, to laugh at their father's nakedness; nor doth it suffer the wife to forsake her husband; nor the servant to chastise his Lord and Master; and therefore much less may the Subjects deprive their King from his Dominion, and take from him what God hath given him; or any ways chastise him for his ill government, whereof he is accountable to God, and not to them: or if they might depose him, or reduce him by their correction, when he doth degenerate into a Tyrant; yet seeing there are many kinds of Tyrannies, I demand if the same reason shall serve to proceed against all kinds of tyranny, Punishment should be proportionable to the fault. to the like condemnation of all tyrannous Kings? and this every Sophister will deny; for where the punishment is not preportionable to the fault, the sentence is most unjust, and the suppressours of the Tyrant do show the signs of a worse tyranny; and if there must be an adaequation of the punishment to the sin, I would know how they would distinguish to impose the just measure that is due to each kind of tyranny. But to leave the Rebels in this Labyrinth, till they be better able to evade; I say, 3. Kinds or tyrannies. that there are three special kinds of tyrannies: 1. 1. Kind. Is against all humane right for his own private commodity to the public loss and damage of his Subjects, as was the tyranny of Achab, when he took away Naboths vineyard; 1 Sam. 8. and of those Kings which Samuel doth describe. 2. Violateth the divine Law, 2. Kind. to the contumely of the Creator, as was the tyranny of Nabuchadnezzar, when he would have forced the three children to adore his golden Image; and of Jeroboam the son of Nebat, that made Israel to sin, because he compelled them to go to Dan and Bethel to adore his Calves; and hindered them to go to Jerusalem for to worship the true God. 3. 3. Kind. Treadeth and trampleth underfoot both the divine and humane right, to the utter overthrow of all piety and justice, as was the tyranny of Manasses, Julian, and others, that regarded neither the worship of God, nor the good of men. And I do confidently affirm, that each one of these tyrannies apart, or all of them coupled in one tyrant; as well that which offereth violence unto God, as that which bringeth calamity and cruelty unto man, aught to be suffered and not abolished, antill he doth abrogate the same, which alone looseth the belts of Kings, and girdeth about their loins, as Job speaketh; for you know the forenamed Tyrants, and many more as bad or worse than they, as Solomon himself, that by his Oppression, Polygamy, and Idolatry, had most grievously sinned both against God and man, and yet all of them went on without either the diminution of their glory, or the loss of their dominions: These should be our patterns, vulesse we have some new Revelations. And Achab did most tyrannically kill Naboth, and took away his Inheritance without Law, (as David did before kill Urias, a most innocent man, and took away his Wife, contrary to all Law, which was death by their law to any other man;) and he exiled the Prophets, & was the death of many of them, and he trampled down the true Religion under his feet, and by public authority established the Idolatrous worship of Baal in every place; and yet neither the inferior Magistrates, nor the greatest Peers, nor the consent of all the people, durst presume, contrary to the ordinance of God, to depose or suppress any of these tyrannous men. If you allege Jehu, Ob. I confess indeed he did it, when he conspired against Joram, 2 Reg. 9 his own Lord and Master. But how did he this? Sol. By a power extraordinarily given him from Heaven, as you may see in the 6. and 7. verses of that Chapter, when the same was not permitted him by any laws, as jezabel herself could tell him; Had Zimripeace which slew his Master? To whom he might have answered; He breaks no Law that obeyeth the Commands of the Lawmaker, no more than the Israelites could be accused of Theft, when they did rob the Egyptians, or Abraham of Murder, if he had killed Isaac; but without this special command he could not have done this extraordinary work without sin; and therefore that which He could not do then, without the warrant of the heavenly Oracle, cannot be done now by any other, without the contempt of the Deity, Jebu's example not to be imitated. the reproach of Majesty, and abundance of damage to the Commonwealth. And so not only I, but also Peter Martyr commenteth upon the place; where he saith, God stirred up and armed one only Jehu against his Lord; which fact, as it is peculiar and singular, so it is not to be drawn for any example: for certainly, if it might be lawful for the people upon any pretence, to expel their Kings and Governors, though never so wicked and unjust, from their Kingdoms and government, no Kings or Princes could be safe in any place; Pettus Martyr loc. come. class. 4. loc. 20. for though they should reign never so justly and holily, yet they should never satisfy the people, but they would still accuse them of injustice and impiety, that they might depose them. And Bodinus in his Policy differeth not at all from this Divinity, for he saith, If the Prince be an absolute Sovereign, as are the Kings of France, Spain, England, Scotland, Ethiopia, Turkey, Persia, Muscovie, and the like, true Monarches, whose authority cannot be doubted, and their chiefe rule and government cannot be imparted with their Subjects; in this case it is not lawful for any one apart, nor for all together, to conspire and attempt any thing, either of fact, or under the colour of right, against the life or the honour of his Prince or Monarch; yea, though his Prince should commit all kind of impiety and cruelty, which the tongue of any man could express. For, as concerning the order of right, the Subject hath no kind of jurisdiction against his Prince, from whom dependeth and proceedeth all the power and authority of commanding, (as they that rise against their King, do notwithstanding send out their warrants and commands in the King's name) and who not only can recall all the faculty of judging and governing from his inferior Magistrates whensoever he please; johan Bodinus de repub. l. 2. c. 5 but also being present, all the power and jurisdiction of all his under Magistrates, Corporations, Colleges, Orders, and Societies do cease, and are even then reduced into him, from whom before they were derived. But we find it many times, that not the fault of the Prince, The true causes that move many men to disturb the State, and to rebel. nor the good of the Commonwealth, but either the hiding of their own shame, or the hope of some private gain induceth many men to kindle and blow up the flames of civil discord; for as Paterculus saith, Itase res habet ut republicâ ruinâ quisque malit, quàm suâ proteri: It so falls out, that men of desperate conditions, that with Catiline, have outrun their fortunes, and quite spent their estates, had rather perish in a common calamstie, which may hid the blemish of their sinking, then to be exposed to the shame of a private misery: and we know, that many men are of such base behaviour, that they care not what loss or calamity befalls others, so they may enrich themselves; Paterculus in Histor. Roman. so it was in the civil wars of Rome, Bella non causis inita, sed prout merce; corum fuit; they undertook the same not upon the goodness of the cause, but upon the hope of prey: and so it is in most wars, that avarice and desire of gain makes way for all kind of cruelty and oppression, and then it is as it was among the Romans, a fault enough to be wealthy; and they shall be plundered, that is, in plain English rob of their goods and possessions, without any show of legal proceed. But they that build their own houses out of the ruin of the State, and make themselves rich by the impoverishing of their neighbours, are like to have but small profit, and less comfort in such rapine; because there is a hidden curse that lurketh in it, and their account shall be great, which they must render for it. Therefore I conclude this point: that for no cause, and upon no pretext, it is lawful for any Subject to rebel against his Sovereign Governor; for Moses had a cause of justice, and a seeming equity to descend and revenge his brother upon the Egyptian: And Saint Peter had the zeal of true Religion, and as a man might think, as great a reason as could be, to defend his Master that was most innocent, from most vile and base indignities, and to free him from the hands of his most cruel persecutors; August. contra Faustum Man. l. 22. c. 70. and yet (as S. Augustine saith) Vterque justitiae regulam excessit; & ille fraterno, iste Dominico amore peccavit; both of them exceeded the rule of justice: and Moses out of his love to his brother, and Saint Peter out of his respect to his Master, have transgressed the commandment of God. And therefore I hope all men will yield, that what Moses could not do for his brother, nor Saint Peter for his Master, and the Religion of his Master Christ, that is, to strike any one without lawful authority, ought not to be done by any other man, for what cause or religion soever it be; especially to make insurrection against his King, contrary to all divine authority. for the true Religion hath been always humble, patiented, and the preserver of peace and quietness; Pro temporali salute non pugnavit, sed potius ut obtineret aeternam non repugnavit. Aug. de Civit. l. 22. c. 6. and as (S. Augustine saith) the City of God, though it wandered never so much on earth, and had many troops of mighty people, yet for their temporal safety they would not fight against their impious persecuters, but rather suffered without resistance, that they might attain unto eternal health. And so I end this first part of the objection, with that Decree of the Council of Eliberis, if any man shall break the Idols to pieces, and shall be there killed for the doing of it, because it is not written in the Gospel, Concil. Eliber. Can. 60. and the like fact is not found to be done at any time by the Apostles, it pleased the Council that he shall not be received into the number of Martyrs; because (contrary to the practice of our days, when every base mechanic runs to the Church to break down, not Heathen Idols, but the Pictures of the blessed Saints out of the windows) they conceived it unlawful for any man to pull down Idolatry, except he had a lawful authority. CHAP. VI Shows, that neither private men, nor the subordinate Magistrates, 2. Part of the objection answered. No kind of men ought to rebel. 1. Not private men. Calv Inst. l. 4, c. 20. Sect. 31. Beza Confess. c. 5. p. 171. I. Brutus q 3. pa. 203. Dan. de Polit. Christ. l. 6. c. 3. Bucan. loc. come. 49. Sect. 76. nor the greatest Peers of the Kingdom may take arms, and make War against their King. buchanan's mistake discovered, and the Anticavalier confuted. 2. AS it is not lawful for any cause, so no more is it lawful for any one, or for any degree, calling, or kind of men, to rebel against their lawful Governors: For, 1. Touching private men, we find that Calvin, Beza, Junius Brutus, Danaeus, Buchanus, and most others yield, that mere private men ought not to rebel at any hand; and no wonder, for the Scriptures forbidden it flatly: as Exod. 22.28. Revile not the Gods, curse not the Ruler. 1 Chron. 16.22. Touch not mine anointed. Proverb. 30.31. Rise not up against the King, that is, to resist him. Eccles. 8.3. Let no man say to the King, Why dost thou so? Eccles. 10.17. Curse not the King in thy thought. The examples of obedience to Kings. And the examples of obedience in this kind are innumerable, and most remarkable; for David when he had Saul, a wicked King, guilty of all impiety and cruelty, in his own hand, yet would he not lay his hand upon the Lords anointed, but was troubled in conscience when he did but cut the lap of his garment: Elias could call for fire from Heaven to burn the two Captains and their men, a hundred in number, only for desiring him to come down unto the King; as you may see, 2. Reg. 1.10.12. and yet he would not resist Achab his King that sought his life, and was an enemy to all Religion; but he rather fled than desired any revenge, or persuaded any man to rebel against him. Esayas' was sawed in pieces by Manasses, Jeremy was cast into the Dungeon, Daniel exposed to the Lions, the Three Children thrown into the Fiery Furnace, Amos thrust through the temples, Zacharias slain in the porch of the Temple, James killed with the sword, Peter fastened to the Cross with his head downward, Bartholomew beaten to death with Clubs, Matthew beheaded, Paul slain with the Sword, and all the glorious company of the Martyrs, which have ennobled the Church with their innocent life, and enlarged the same by their precious death, never resisted any of their Persecuters, never persuaded any man to rebel against them, never cursed the Tyrants, never implored the aid of the inferionr Magistrates, or superior Nobility, either by force to escape their hands, Why the holy Saints obeyed the unjust Tyrants. or by violence to resist their Power; for they thought it more Honour unto God, and far better to themselves, that the just should unjustly suffer for righteousness sake, then under the colour of justice undutifully to resist, and unjustly to rebel against these unjust Persecuters. And yet some men are not ashamed to aver, A strange Position. that mere private men and inferior Subjects, if their King as a Tyrant should invade them like a Robber or Ravisher, may defend themselves and oppose the Tyrant, as well and as violently as they may resist a private Thief, or a highway Robber. But how untruly they do avouch this thing will plainly appear, if you consider how disjunctive these things are, and how unjustly they are aleadged for this purpose; Confuted. for a Chirurgeon lanceth a man, and draweth his blood, and so doth the thief or a robber; but he deserveth a reward, this a rope: The Tyrant hath a just power, though he useth the same unjustly; so hath not the thief nor the robber. So, the Prince sometimes doth in some sort the same thing, and it may be after the like manner as a thief or a robber doth, as often as with a strong hand he taketh the goods of his subjects, and forceth the rebellious unto obedience. But will you say that both of them do it by the same right? I hope not: for God gave the power and the sword unto the Prince, and he, as the Judge of our actions, useth the same advindictam, for the punishment of our offence; but the thief or the robber usurpeth the sword, and abuseth the same ad rapinam, to our destruction: and therefore whosoever saith, that a subject hath the same reason to rise against his Prince that punisheth him, as a traveller hath against a robber that stealeth from him, may well be ashamed of such doctrine, that carrieth so little show of any truth. But you will say, Ob. the Prince that is a Tyrant punisheth for no fault, without any just cause, nay, although unjustly, and against all truth; as Saul persecuted David, and put to death the harmless Priests: and David did the like to Urias, Achab to Naboth, joash to Zachary, Manasses to Esay, Pilate to Christ, Nero to Peter, and perhaps Theodosius to the Thessaloniuns; may they not resist insuch a case, when they are thus punished and persecuted without cause? I answer, that under Saul, David, Achab, Sol. joash and Manasses, there lived many faithful Priests and Prophets, How the Saints at all times suffered, & never resisted their Kings. that were both upright for life, and excellent for knowledge; and in the days of Christ, Zaccheus, Nicodemus, and Gamaliel, were inferior Magistrates, and were also pious men, and skilful in the understanding as well of Politic as of Divine affairs; and we are sure that no age brought forth either more learned Bishops or holy Saints, than the Apostles and Disciples of Christ that lived under Nero, and those excellent Fathers that were in the time of Theodosius; and yet never any of these, not one of them all shown us this resisting way to escape the force of tyranny; but it hath been always the doctrine of Christ and his Church, that Kings and Princes offending the laws and transcending the bounds of their duties, have only God for their revenger, and ought not to be resisted by any man, or any kind of men, though they should never so much abuse that power which they have received from God. And therefore Christ himself and all his Saints, Christ and his Apostles perswede all men obediently to suffer. not only suffered their greatest rage, but also exhibited all honour, and shown all reverence unto their most cruel Persecuters: and they persuaded all others, both by their precepts and examples, to do the like, and that not only for fear of wrath, but also for conscience sake, because the King is God's Steward, which Christ hath set over his whole family: and if the Steward, like the evil servant in the Gospel, shall begin to despise his master, neglect his duty, smite his fellows, and dissolutely go on to eat and drink, and to be drunken: yet not all the whole family, not the Priests, nor the Nobles, nor the Commons, nor yet all together have any power or right to displace that Steward which the Lord hath appointed over them; but they with patience must expect and wait for the coming of their master, which only hath authority to call him to his account, and to displace him, and dispose of him at his pleasure. Besides, 3. Degrees of men. we know that among men every one is either superior inferior, or equal. And, 1. The superior is no way subject to his inferior. 2. The inferior is every way subject to his superior. But, 3. An equal hath no power nor authority against his equal. As for example, Exod. 18.21. in the Commonwealth of Israel, there were Rulers of thousands, and Rulers of hundreds, Rulers of fifties, and Rulers of ten: Tostatus in Num. 25.9. and those of ten were over the people, those of fifties were over the ten, those of hundreds over the fifties, those of thousands over the hundreds, the 70. Elders over them, and Moses (as the King) over all: and he was subject neither to any of them apart, nor to all of them together, but only unto God himself: Ambros. in Ps. 50. and therefore (as S. Ambrose saith) he was obliged by no Laws, because Kings are free from the bonds of offences, and cannot be called to their punishment by any Statute, Tuti imperii potestate, being safe from men by the power of their Dominion. But than you will object: Ob. If the Tyrant may thus do what he will without resistance, than he may destroy the whole Society of men, and especially the Church of Christ, when the worse part, that is, the Tyrant and his Flatterers, shall take and root away the better; that is, the true servants of God. I answer, that the society of men and the communion of Saints, Sol. the Church of Christ and the Commonwealth, are continued and preserved, not by any humane policy, but by the divine providence, which useth the power and policy of men to do it; and yet, contrary to their power, and beyond all their policies, God preserveth his Church. suffereth not the same to be destroyed by the subtlety or cruelty of any Tyrant, whom he can bridle when he will; and either put a hook in his nostrils, or cut him off at his pleasure; and though this our God, when he will, and as long as he will, suffereth wicked Kings and Tyrants to reign and rage over his people, and disposeth the Ministry of those evil Governors for the punishment of ungodliness, or the trial of our faith; yet he is no less merciful and good unto us, when either for the proof of our sidelity, or the scourging of our sins by cruel Tyrants, for the healing of our dying and perishing souls, he punisheth us; then when he heapeth his blessings upon us, by most meek and clement Princes, for the comfort and consolation of this present life. Neither may we think, that by this sufferance of God, the worse part can take away the better, or that the Devil by this means shall be able to overthrow the Church of Christ; against which the gates of hell shall never be able to prevail; because he doth not cast his vessel into the furnace of tribulation, Vtfrangatur, sed ut conquatur; and, as the Goldsmith doth not cast his gold into the fire to consume it, but to purge it, so God never did, Why God punisheth his servants. nor ever will in the greatest persecutions deliver up his inheritance as a prey unto the Tyrant's teeth, nor submit his people unto the hands of their adversaries, that they might be oppressed to destruction; but only that they might be pressed and reduced to amendment, or delivered from their miseries to salvation. And therefore, when the Saints of God lie under the hands of a cruel Tyrant, The best means to escape our punishments. Christ hath prescribed them fare better means, both for his glory and their own comfort, to escape his tyranny, then by resisting his power. And these means I find to be, amendment to life, tears for our sins, prayers to God, Theodor. Orat. 7. de Providentia. flight from them, and patience to suffer when we cannot escape: For so Theodoret saith, as often as Tyrants fit at the stern of the Commonwealth, or cruel masters do rule over us, the wrath of God is to be pacified, and the mitigation of these miseries is to be sought for by earnest prayers, and serious amendment of our lives. And Christ, when he was sought to be murdered by Herod fled into Egypt.; and he adviseth us, When we are persecuted in one City, to flee into another, and when by flight we cannot escape, then as the Martyrs and godly Confessors did, so must we do; either mollify the Tyrants by our humble prayers, Ambrusius in Orat. contra Auxent. tom. 5. & Ep. 32. similia habet. or offer up our souls to God by true pattence: For so Saint Ambrose saith, I have not learnrd to resist, but I can grieve, and weep, and sigh; and against the weapons of the Soldiers and the Goths, my tears and my prayers are my weapons; otherwise, neither ought I, neither can I resist. Basilius ut est apud Lonicerum in Theatro Historico, pag. 154. And Saint Basil saith, I will not betray my faith for fear of the loss of my goods, or of banishment, or of death itself; for I have no wealth besides a torn garment, and a few books. I remain on earth as one that is always going away, and my feeble body shall overcome all sense of pain and torments, Vná acceptâ plagà, when I shall receive but one stroke. And Saint Chrysostrme, Chrysost. in Epist. ad Cyriacum. when he was driven from Constantinople, said unto himself, if the Empress will banish me, let her banish me; for the earth is the Lords, and the fullness of it: If she cut me in pieces, let her cut me; Esayas suffered the same punishment: If she will have me thrown into the Sea, I will remember jonas: If she will throw me into the fiery furnace, the three Children suffered the like doom: If she will cast me to wild beasts, let her do it; I shall call to mind how Daniel was cast into the Lion's den: If she will stone me to death, let her stone me; I have Steven the Protomartyr my companion: If she will take away my head, let her take it; I have john Baptist for my fellow: If she will take away my goods and substance, let her take it; for, I came naked out of my mother's womb, and naked shall I return again. Bernard Epist. 221. And Saint Bernard saith, whatsoever it pleaseth you to do, concerning your Kingdom, your Crown, and your Soul, we that are the children of the Church cannot any ways dissemble the injuries and contempt of our mother; and therefore truly we will stand and fight unto death (if needs be) for our mother, but with those weapons wherewith we may lawfully do; not with swords spears, and shields, but with our prayers and tears to God. And it would be too tedious for me to set down all that I might collect of this kind, most excellent say of those worthy men, which never hoped for any glory in the Kingdom of Heaven, but by suffering patiently in the Kingdom of the Earth; and when they could, did faithfully discharge the duties of their places; and when they could not, did willingly undergo the bitterness of death, and were always faithful both to their good God, and their evil Kings; to God rather by suffering Martyrdom, then offend his Majesty; and to their Kings, not in committing that evil which they commanded, but in suffering that punishment which they inflicted upon them. 2. As no private men, 2. Not the Nobility or Peers. Calvin. Instit. l. 4. c. 20 §. 31. Beza in confess. c. 5. p. 171. Author vindic. q. 3. pag. 203. Althus de poli. c. 14. pag. 142. & 161. Danaeus depolit. Christiana, l. 6. c. 3. p. 413. 1. Reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of what rank or condition soever they be, so neither Magistratus populares, the people's Magistrates, as some term them; nor junius Brutus his Optimates regni, the prime Noblemen of the Kingdom: nor Althusius his Ephori, the King's assistants in the government of the people; nor his great Council of Estate, nor any other kind, calling, or degree of men, may any ways resist, or at any time rebel for any cause or colour whatsoever, against their lawful Kings and supreme Governors. 1. Because they are not, as Althusius doth most falsely suggest, Magistratu summo superiores, but they are inferiors to the supreme and chief Magistrate; otherwise, how can he be Summus, if he be not Supremus? or how can Saint Peter call the King supereminent, 1 Pet. 2.23. if the inferior Magistrates be superiors unto him? and it is Contra ordinem justitiae, contrary to the rules of justice, as I told you before out of Aquinas: that the inferiors should rise up against the superior, which hath the rule and command over them, as the husband hath over the wife, The inferior should never rise against his superior. Optat. de schis. Donat. l. 3. p. 85 the father over the son, the Lord over his servants, and the King over his subjects: and therefore jezabel might truly say, Had Zimri peace which slew his Master? And I may as truly say of these men, as Optatus saith of the Donatists, when as none is above the King or the Emperor, but only God which made him Emperor, while the inferior Magistrates do extol themselves above him: they have now exceeded the bounds of men, that they might esteem themselves as God: Non verendo eum, qui post Deum ab hominibus timebatur, in not fearing him which men ought to fear next to God. But the words of Saint Peter are plain enough. Submit yourselves unto every ordinance of man for the Lords sake, 1 Pet. 2.13. whether it be unto the King as supreme, or unto Governors as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well. Wherein you may see not only the subordination which God hath placed betwixt the King and his Subjects, but also that different station which is betwixt the supreme and the inferior powers: for the words sent of him, do most clearly conclude, that the inferior Magistrates have no power to command, but by the virtue, power, and force which they receive from the supreme: and that the inferior Magistrates opposed to the supreme power, are but as private men: and therefore, that as they are rulers of the people, so, being but instruments unto the King, they are subjects unto him, to be moved and ruled by him, which is inferior to none but God: and their authority, which they have received from him, Inferior Magistrates in respect of the King, are but private men. can have no power upon him, or to manage the sword without him, and especially against him upon any pretence whatsoever: how then can any, or all these Magistrates make a just war against their King, when as none of them can make any just war without him? 2. Reason. 2 Because as Bodinus saith most truly, the best and greatest, not only of the inferior Magistrates, but also of all these Peers, Nobles, Counsellors, or what you please to call them, have neither honour, power, nor authority, but what they have given them from him, which is the King or supreme Magistrate; as you see, God made Moses the chief Governor, and Moses made whom he pleased his Peers, and his inferior Magistrates: and as they have all their power derived from him that is the chief, so he that is the King or chief can draw it away from them that are his inferiors, when he pleaseth: and as he made them, so he can unmake them when he will, and none can unmake him but he that made him, that is, God himself; and therefore David, that was Ex optimatibus regni, the greatest Peer in Israel, being powerful in war, famous in peace, the King's son in law, and divinely destinated unto the Kingdom, yet would he not lay his hand upon his King, when he was delivered into his hands. And this Buchanan cannot deny, but confesseth, that the Kings of the jews were not to be punished or resisted by their Subjects, because that from the beginning they were not created by the people, but given to them by God; buchanan's absurdity. and therefore (saith he) jureoptimo, qui fuit honoris author, idem fuit poenarum exactor, it is great reason, that he which gives the honour, should impose the punishment. But for the Kings of Scotland, Buchan. de jure Regni apud Scotos. they were (saith Buchanan) not given them of God, but created by the people, which gave them all the right that they can challenge; Ideoque jus idem habere in reges multitudinem, quod illi in singulos è multitudine habent; which is most false: for Moses tells us, that immediately after the deluge, God, the Creator of all the world, ordained the revenging sword of bloodshed, and the slavish servitude of paternal derision, wherein all the parts of civil jurisdiction and regal power, are Synecdochically set down: and job saith, that there is one God, which looseneth the bond of Kings, Job 12.18. and girdeth about their reins: which must be understood of the Gentile Kings, because that in his time the Commonwealth of Israel was not in being; and God himself universally saith, By me Kings do reign, that is, all Kings; not only of the jews, but also of the Gentiles: and Christ doth positively affirm, that the power of Pilate was given him from Heaven. And Saint Paul saith, There is no power but what is appointed of God. And Tertullian saith, Ind & Imperator, unde & homo, inde illi potestas unde & spiritus; he that made him a man made him Emperor, and he that gave him his spirit gave him his power. That God is the ordainer of all Kings. And Ireneus saith, God ordained earthly Kingdoms for the benefit of the Gentiles, Et cujus jussu homines nascuntur, illius jussu Reges constituuntur; and by whose command men are borne, by his command Kings are made. And S. Augustine more plainly and more fully saith, Aug. de Civit. Dei, l. 4. c. 33. God alone is the giver of all earthly Kingdoms, which he giveth both to the good and to the bad; neither doth he the same rashly, and as it were by chance, because he is God, but as he seethe good, Pro rerum ordine ac tempore, in respect of the order of things and times, which are hid from us, but best known unto himself: and whosoever looketh back to the original of all Governments, God the immediate author of Monarchy. he shall find that God was the immediate Author of the Regal power, and but the allower and confirmer of the Aristocraeticall, and all other forms of Government; which the people erected, and the Lord permitted, lest the execution of judgement should become a transgression of justice: for as Homer saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. odyss. α And Aristotle tells us, Arist. Pol. l. 1. c. 8. that the Regal power belonged to the father of the family, who, in the infancy of the world was so grandevous and long-lived, that he begat such a numerous posterity, as might well people a whole Nation, as Cain for his own Colony built a City, and was aswell the King as the father of all the Inhabitants; and therefore justin saith very well, that Principio rerum gentium nationumque imperium penes reges erat, Justin. l. 1. the rule of all Nations was in the hands of Kings from the beginning; and the Kingly right pertaining to the father of the family, the people had no more possibility in right to choose their Kings, then to choose their Fathers: and to make it appear unto all Nations, that not only the Kings of Israel, but all other Heathen Kings are acknowledged by God himself to be of divine institution, Jer. 43.10. Esay 45.1. he calleth Nabuchadnezzar his servant, and Cyrus his anointed. And therefore though I do not wonder that ignorant fellows should be so impudent, Jo. Good win in his Pamphlet of Anticavalierisme, p. 5. as to affirm The King or kingly Government to be the ordinance or creation, or creature of man; and to say, that the Apostle supposeth the same, because he saith, Submit yourselves to every ordinance of man for the Lords sake, whether it be unto the King, etc. whereas he might well understand, that the same act is oftentimes ascribed aswell to the mediate as to the immediate agent, as samuel's anointing of Saul and David Kings, denyeth not but that God was the immediate giver of their Kingdoms, and the Author of that Regal power; for God anointing Saul Captain over his inheritance, 1 Sam. 10. and by the mouth of Nathan he telleth David, 2 Sam. 12. that he anointed him King over Israel: and Solomon acknowledgeth, 1 Reg. 2. that the Lord had set him on the seat of his father David: 1 Reg. 11. and Abija in the person of God saith unto jeroboam, I will give the Kingdom unto thee: and yet it is said, that all the people went to Gilgal, 1 Sam. 11.15. and made Saul King before the Lord, and the men of juda anointed David King of juda: 2 Sam. 5. and Zadok the Priest and Nathan the Prophet anointed Solomon King: that is, God anointed them as Master of the substance, and gave unto them Regal power, in whom is all power primario & pierce; and the Prophets anointing them as Masters of the Ceremony, and declared that God had given them that power. Constituere regem est facere, ut regiam potestatem exerceret. Pineda de reb. Solom. c. 2. And therefore the power and authority of Kings is originally and primarily (as S. Paul saith) the ordinance of God; and secondarily or demonstratively, it is as S. Peter calleth it, the ordinance of man: when the people, whose power is only derivatively, makes them Kings, not by giving unto them the right of their Kingdoms, but by receiving them into the possession of their right, and admitting them to exercise their royal authority over them, which is given them of God, and therefore ought not to be withstood by any man. And this Anticavalier might further see, that Saint Peter meaneth not, that the King is the creature of man, or his office of man's Creation; but that the Laws and commands of Kings, though they be but the commands and ordinances of man, yet are we to obey the same for the Lords sake, because the Lord commandeth, that Every soul should be subject to the higher powers: Or if this will not satisfy him, because the Greek word is not so plain for this, as the English, yet let him look into Pareus that was no friend to Monarchy, Pareus in Rom. c. 13. p. 1327. and he shall find that he doth by seven special reasons prove, that the authority of Kings is primarily the ordinance of God; and he quoteth these places of Scripture to confirm it: Prov. 8.15. 2 Chron. 19.6. Psal. 81.6. joh. 10.34. Gen. 9.6. 1 Sam. 15. 1 Kings 12. 2 King. 9 Dan. 2.21. job 34.30. Eccles. 10.8. and to this very objection he answereth, that the Apostle calleth the Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an humane ordination or creation; not causally, because it is invented by man, and brought up only by the will of men; but subjectively, because it is borne and executed by men: and objectively, because it is used about the government of humane society: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the end, because it is ordained of God for the good and conservation of humane kind: and he saith further, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatio, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad Deum primum autorem nos revocat, showeth plainly, that God is the first Author of it: for though the Magistrate, in some sense as I shown, may be said to be created, that is, ordained by men, yet God alone is the first Creator of them: as Aaron, though he was ordained the high Priest by Moses, yet the Apostle tells us, None taketh this office upon him, but he that is called of God, as Aaron was. Yet I do admire, that Buchanan, or any other man of learning, to satisfy the people, or his own peevish opinion, will so absurdly deny so divine, and so well known verity, and say, that any Kings have their Kingdoms, and not from God: so flatly contrary to all Scripture. CHAP. VII. Sheweth the reasons and the examples that are alleged to justify Rebellion, and a full answer to each of them: God the immediate Author of Monarchy: inferior Magistrates have no power but what is derived from the superior; and the ill success of all rebellious resisting of our Kings. BUt to prove their absurdities, they still allege, The allegation to justify Rebellion. That the inferior Magistrates, as the Peers and Counsellors of Kings, and the chief heads of all the people, which are flos & medulla regni, 1. By reason. are therefore added unto the superior Magistrate, both to be his helpers in the Government, and also to refrain his licentiousness, and to hinder his impieties, if he degenerate to be an Idolater, or a Tyrant. And to confirm this tenet, 2. By examples they produce many examples both out of the Sacred and Profane Histories, as the judges that that risen up against their neighbour Tyrants, Ezechias against the King of Assyria, the people withstanding Saul that he should not slay jonathan, Ahikam defending the Prophet jeremy against King jehoiakim, Jer. 26.24. the revolting of the ten Tribes in the time of Rehoboam, the Priests and Princes of juda taking away Athalia, the Macchabees arming themselves against Antiochus, and others of the Macedonian Tyrants: Thrasibulus driving the thirty Tyrants out of Athens, the Romans expelling their flagitious Kings, Consuls, and other Tyrants that behaved themselves most wickedly, out of Rome: and so many Peers and Potentates of other Kingdoms, that in the like cases did the like. To all which I answer, 1. That it is most false that any Peer, Sol. or inferior Potentate, Magistrate, or other, 1. Their reasons answered. is appointed by God to be the Associate of the King, or supreme Governor for the government of the people: for as God, and not the people, appointed Moses, joshua, Gideon, and the other supreme Judges of Israel: so Moses, and not God, immediately as he did the others, appointed the Rulers of ten, To what end Kings do choose their inferior Magistrates. fifties, hundreds, and thousands, which always acknowledged themselves his subjects, and not his associates in the government of the people. And so other Kings and Princes have always chosen whom they pleased to be their Peers, Counsellors, and inferior Magistrates, as well to bear some part of their burden (as jethro saith unto Moses) and to lessen their care, as also to afford them their best assistance and counsel in the discussion and determination of great and difficult affairs; but not for them to prescribe and set down laws, orders, and ordinances, that should either moderate their royal liberty, or bridle and revenge what they conceive to be Idolatry or Tyranny. I am sure no King that did intent to be a Tyrant, would choose Counselors, or make Magistrates to that end; but they make choice of them (as I said) to further them, and not to hinder them to effect those things which they conceive to be most fit and just; for the Magistrates that are over the people are under the King, and do all, as you see, in the name of the King, All the inferior Magistrates must do all in the name of the superior. from whom they derive all the power that they have; whereby it followeth, that neither the people can resist the Magistrates whom the King appointeth, nor those Magistrates resist their King, without apparent sacrilege against God; because the greater can never be judged nor condemned by the lesser; but, as the Apostle saith of Abraham and Melchisedech, Heb. 7.7. that without contradiction, the less is blessed of the better; so I say, that without all controversy, the inferior must be always judged of the superior: and therefore if these Peers, Nobles, or inferior Magistrates, have any ways any power or authority over their Kings, we must conclude against S. Peter, that these are above the King, and so they and not the King, are the supereminent power. But we find no such power nor commandment that they have frow God to refrain Kings, in all the holy Scriptures: Et si mandatum non est presumptio est, & ad poenam proficiet, non ad praemium: and if there be no commandment for it, it is presumption to do it, which deserveth punishment and not praise: because it is to the reproach of the Creator, that contemning the Lord, we should worship the Servant: and neglecting the Emperor, we should adore or magnify his Peers; as Saint Augustine saith. And therefore both the learned and religious Fathers, And the Homily of the Church of England, against wilful rebellion. and the best of our later Writers, are flat against this Doctrine, that any sort of men have any power over Kings, but he that is the King of Kings, as you may see: what would be too tedious for me to set down, in johan. Bodinus Apol. pro Regibus, c. 27. & de Repub. l. 2. c. 5. Barclaius contra Monarchom. l. 3. c. 6. Berchetus in explicat. controvers. Gallicar. c. 2. Saravia de imperator. autorit. l. 2. c. 36. Sigon. de repub. Hebraeor. l. 7 c. 3. Bilson. de perpet. Eccles. gubernat. c. 7. Pet. Gregor. Tholos. de republs. l. 5. c. 3. num. 14, 15, 16. and many more. 2. 2. Their examples answered. For the examples that are produced to countenance Rebels against their Kings, I answer, that they are unlike, or of some peculiar fact, or unjust, and therefore no warrant for any other to do the like: when as we are to live by the laws and precept of God, and not by the examples of men: which many times, contrary to equity, do induce us to transgress the divine verity: but to run over the particulars of their examples as brief as I can. 1. I say, 1. Example answered. that to conclude an ordinary rule from the do of the Judges, which were extraordinarily commanded by God to be done, is no more lawful for us to do, than it is for us to rob our neighbours, because the Israelite rob the Egyptians: August. in Jud c. 20. as Saint Augustine showeth. And therefore Aquinas (if Aquinas be the Author of that book, De Regimine Princip.) saith excellent well: Quibusdam visum est, it seems to some men, that it pertaineth to the honour of valiant and heroical men, to take away a Tyrant, and to expose themselves to the peril and danger of death, for the liberty and freedom of the multitude: whereof they have an example in the Old Testament, where Ehud killed Eglon: Judg. 3.21. But this agreeth not with the Apostolical Doctrine, for Saint Peter teacheth us to be subject, not only to the good, but also to the froward, because this is thank worthy with God, if for conscience sake we patiently suffer wrongs: therefore when many of the Roman Emperors did most tyrannically persecute the faith of Christ, Thom. de Regiminae Princip. la. 1. c. 6. and a great and mighty multitude both of the Nobility, Gentry and Commons, were converted unto Christianity; they are praised not for resisting, but for suffering death. A great deal of disterence betwixt a lawful King, and an Usurper. Besides Eglon was not the lawful King of Israel, but an alien, an usurper, and a scourge to punish them for their sin; and therefore no pattern for others to rebel against their lawful King. 2. 2. Example answered. For the example of Ezechias, rebelling against the King of Assyria; it is most impertinently alleged, for Ezechias was the lawful King of judah, and the King of Assyria had no right at all in his Dominions; An impertinent example. but being greedily desirous to enlarge his territories, he encroached upon the others right, and for his injustice, was overcome by the sword in a just battle: and therefore to conclude from hence, that because the King of judah trefused to obey the King of Assyria, therefore the inferior Magistrates or Peers of any Kingdom may resist and remove their lawful Prince for his tyranny or impiety; surely this deserves rather Fustibus tutundi quàm rationibus refellt; to be beaten with rods, then confuted with reasons: as Saint Bernard speaketh of the like Argument. And whereas they reply that it skilleth not whether the Tyrant be foreign, as Eglon, and the King of Assyria wero; or domestic, Saul, Achab, and Manasses were, because the domestic is worse than the foreign, The absurdity of their replication. and there fore the rather to be suppressed. I will show you the validity of this argument by the like; the seditious Preachers are the generation of vipers, nay, far worse than vipers, because they hurt but the body only, and these are pernicious both to body and soul: therefore as a man may lawfully kill a viper, so he may more lawfully kill a seditious Preacher. But to omit their absurdity let us look into the comparison betwixt domestic and extranean Tyrants, Quia dare absurdam, non est solvere argumentum. and we shall find that domestic Tyrants are lawfully placed over us by God, who commandeth us to obey them, & forbiddeth us to refist them in every place, for the Scripture makes no distinction betwixt a good Prince and a Tyrant, in respect of the honour, reverence, and obediecce, that we own unto our superiors, as you see the Lord doth not say, touch not a good King, and obey righteous Princes; but as God saith, Honour thy father and thy mother, be they good or bad: so he saith, Touch not the King, resist not your Governors, speak not evil of the Rulers, be they good, or be they bad; and therefore Saint Paul, when he was strictly charged for reviling the wicked high Priest, answered wisely, I witted not, brethren, that he was Gods high Priest; for if I had known him to be the true high Priest, I would not have spoken what I did, because I know the Law of God obligeth me to be obedient to him that God hath placed over me, be he good or bad: for it is God's institution, Bad Kings to be obeyed, as well as the good. and not the Governors' condition that tieth me to mine obedience: so you see the mind of the Apostle, he knew the Priesthood was abolished, and that he was not the lawful high Priest, therefore he saith, God shall smite thee thou whited wall: But if he had known and believed him to be the true and lawful high Priest which God had placed over him, he would never have said so, had the Priest been never so wicked: because the Law saith, Thou shalt not revile thy Ruler: but for private robbers, or foreign Tyrants, God hath not placed them over us, nor commanded us to obey them, neither have they any right by any law, but the law of strength to exact any thing from us, and therefore we are obliged by no law to yield obedience unto them, neither are we hindered by any necessity, either of rule or subjection, but that we may lawfully repel all the injuries that they offer unto us. 3. 3. Example answered. For the people's hindering of King Saul to put his son jonathan to death: I say, that they freed him from his father's vow, non armis, sed precibus, not with their weapons but by their prayers, Saul was contented to be persuaded to spare his son when they appealed unto himself and his own conscience before the living God, and persuaded him, that setting aside his rash vow, he would have regnard unto justice, and consider whether it was right, that he should suffer the least damage, who, following God, had wrought so great a deliverance unto the people, as Tremelius and junius in their Annotations do observe. And Saint Gregory saith, Gregor. in 1 Reg. 4. The people freed jonathan that he should not die, when the King, overcome by the instance of the people, spared his life: which no doubt he was not very earnest to take away from so good a son. 4. 4. Example answered. Touching Ahikam, that was a prime Magistrate under King jehoiakim, I say that he defended the Prophet, not from the tyranny of the King, but from the fury of the people; for so the Text saith, Jer. 26.4. The hand of Ahikam, that is, (saith Tremelius) the authority and the help of Ahikam was with jeremy, that They, that is, his enemies, should not give him into the hands of the people which sought his life, to put him to death: because Ahikam had been a long while Counsellor unto the King, and was therefore very powerful in credit & authority with him: The act of Ahikam no colour for Rebellion. And you know there is a great deal of difference betwixt the refraining of a tumultuous people by the authority of the King, and a tumultuous insurrection against the King; that was the part of a good man and a faithful Magistrate, as Ahikam did; this of an enemy and a false Traitor, as the opposers of Kings use to do. 5. 5. Example answered. For the defection and revolting of the ten Tribes from Rehoboam their own natural lawful King, unto a fugitive and a man of servile condition; and for the Edomites, Libnites, and others, 2 Chron. 21. that revolted against King joram, and that conspiracy which was made in jerusalem against Amazia; 2 Reg. 14.19. I answer briefly, that the Scriptures do herein (as they do in many other places) set down, Rei geste veritatem, non facti aequitatem, the truth of things how they were done, not the equity of things that they were rightly done: Actions commanded to be done, are not to be imitated by us, unless we be sure of the like commandment. and therefore, Non ideo quia factum legimus faciendum credamus, ne violemus praeceptam dum sectamur exemplum: we must not believe it ought to be done, because we read that it was done, lest we violate the commandment of God, by following the example of men, as Saint Augustine speaketh: for though joseph swore by the life of Pharaoh, the Midwives lied unto the King, and the Israelites rob the Egyptians, and sinned not therein, yet we have no warrant without sin to follow their examples. Besides, God himself had foretell the defection of the ten Tribes for the sin of Solomon, and he being Lord proprietary of all, his donation transferreth a full right to him, on whom he bestows it; and this made Shemaiah the man of God, God is the right owner of all things, and therefore may justly dispose any Kingdom. to warn Rehoboam not to fight against his brethren: for as when God commanded Abraham to kill his son, it was a laudable obedience, and no murder to have done it; and when he commanded the Israelites to rob the Egyptians, it was no breach of the eight Commandment: so this revolt of these Tribes, if done in obedience unto God, could be no offence against the law of God; but because they regarded not so much the fulfilling of God's will, as their not being eased of their grievances, and the fear of the weight of Rohoboams finger, which moved them to this rebellion, I can no ways justify their action: and though God by this rent did most justly revenge the sin of Solomon, and paid for the folly of Rehoboam; yet this doth no ways excuse them from this rebellion, because they revolted not with any right aspect; and therefore it is worth our observation, that the consequences which attended this defection was a present falling a way from the true God into Idolatry, and not long after to be led into an endless captivity; which is a fearful example, to see how suddenly men do fall away from God, and from their true Religion, after they have rebelled against their lawful King, and how to avoid imaginary grievance, they do often fall into a real bondage, and so leap out of the frying pan into the fire. And for the Edomites, they were not Israelites that led their lives by the law of God; neither can any man excuse the conspirators against Amazia from the tranlgression of the law of God. 6. For Vzziah, that was taken with a grievous sickness, 6. Example answered. so that he could not be present at the public affairs of the Kingdom; I say, that according to the law, by reason of the contagion of his disease, he was rightly removed from the Court and concourse of people, and his son in the mean time placed in his father's stead, to administer and dispose the Commonwealth: but he in all that while, like a good son, did neither affect the name, nor assume the title of a King. 7. For the deposing of Athalia, 7. Example answered. I see nothing contrary to equity; because she was not the right Prince, but an unjust Usurper of the Crown: and therefore Jehoida the chief Priest, having gathered together the principal Peers of the Kingdom, and the Centurions, and the rest of the people, shown them the King's son, whom for six year's space he had preserved alive from the rage and fury of Athalia, which had slain all the rest of the King's seed; and when they saw him, they did all acknowledge him for the King's son, they crowned him King, and he being crowned, they joyfully cried, God save the King: and then by the authority of the new crowned king that was the right heir unto the Kingdom, they put to death the cruel Queen, that had so tyrannically slain the King's children, and so unjustly usurped the Crown all that while. And therefore to allege this example so justly done, to justify an insurrection contrary to justice, doth carry but a little show of reason. And I say the like of the Macchabees and Antiochus, that neither he nor any other Macedonian Tyrant had any right over them, but they were unjust usurpers that held the Jews under them in o'er gladii, with the edge of their swords, and were not their lawful Kings whom they ought to obey; and therefore no reason, but that they might justly free themselves with their swords, that were kept in bondage by no other right then the strength of the sword. 8. 8. Example answered. For the example of Thrasibulus, Junius Brutus, and other Romans, or whosoever, that for their faults have deposed their Kings; Examples not to be imitated. I answer with Saint Augustine, that Exemplo paucorum not sunt trahenda in legem universorum; we have no warrant to imitate these examples: for though these things were done, yet we say, they were done by Heathens that knew not God, and unjustly done contrary to the law of God; and therefore with no blessing from God, with no good success unto themselves, and with less happiness unto others; but it happened to them as to all others that do the like, to expelle mischief, and to admit a greater; as besides what I have showed you before, this one most memorable example out of our own Histories doth make it plain. In the time of Richard the second, the Nobility and Gentry murmured much against his government, in brief, they deposed him, The ill success of resisting our superiors. and set the Crown upon the head of the Duke of Lancashire, whom they created King, Henry the fourth. The good Bishop of Carlisle made a bold and excellent speech, to prove, that they could not by any law of God or man, depose or dispossess their lawful King: or if they deposed him, that they had no right to make the Duke of Lancaster to succeed him; but he, good man, for his pains, was served as S. Paul and others were many times for speaking the truth, committed to prison, and there was an end of him, but not an end of the story; for the many battles and bloodshed the miseries and mischiefs that this one unjust and unfaithful act produced, had never any period, never an end, till that well nigh an hundred thousand English men were slain in civil wars; Trussel in his supplement to Damels' History. whereof 2 were Kings, 1 Prince, 10 Dukes, 2 Marquesses, 21 Earls, 27 Lords, 2 Viscounts, 1 Lord Prior, 1 Judge, 139 Knights, 421 Esquires, and Gentlemen of great and ancient Families, a far greater number; a just revenge for an unjust extrusion of their lawful King, whose greatest misery came from his great mildness. And therefore these things being well weighed in the the balance of the Sanctuary, in the scales of true wisdom, it had been better for them, as it will be for us, & all others, patiently to suffer the cross that shall be laid upon us, until that by our prayers we can prevail with God, that for our sins, hath sent it, in mercy to remove it, then for ourselves to pluck our necks out of the collar: and in a froward disobedience, to pull the house (as Samson did) upon our own heads; and like impatient fishes, to leap out of the frying-pan into the fire, All the pressures that we have suffered since the first year of our King, are not comparable to the miseries that this one years civil war hath brought upon us. from hard usage that we impatiently conceived, to most base and cruel bondage that we have deservedly merited; or at the best, to bring many men to many miseries, before we can attain unto any happiness: and so as the Poet saith in this very case among the Romans, when for their liberty and privileges, as they termed it, in Pompey's time, Excessit medicina modum, the remedy that they procured, hath proved fare worse than the disease they suffered; and I doubt not, but ere long the Rebels in this Kingdom will feelingly confess this to be too true, when they shall more deeply taste of the like miseries, as they have brought as well upon many of their own friends, as others. If you allege the time of Richard the third, how soon he was removed, and how happily it came to pass that Henry the seventh succeeded: I answer briefly, that Richard the third was not only a cruel bloody Tyrant, but he was also an unjust Usurper of the crown, and not the right King of England: and that there is a great deal of difference betwixt rebelling against our lawful Kings which God hath justly placed over us, and expelling an usurping tyrant, which hath unjustly intruded himself into the royal throne: This God often hath blessed, as in the case of Eglon, Athalia, Henry the seventh, and many more, which you may obviously find both in the Greek and Roman stories; and the other he always cursed, and will plague it whensoever it is attempted. Object. After I had answered these objections, I lighted upon one more, which is taken out of 2 King. 6.32. where the Objector saith, when Ahab sent a Cavalier, a man of blood, to take away the Prophet Elisha's head, as he sat in his house among the Elders, did Elisha open his door for him, & sit still till he took off his head in obedience to the King? No, he bestirred himself for the safeguard of his life, and called upon others to stand by him to assist him: and a little after he saith, surely he that went thus fare for the safety of his life when he was but in danger to be assaulted, would have gone further if occasion had been; and in case the King's Butcher had got into him, before the door had been shut, if he had been able, and had had no other means to have saved his own head, but by taking away the others; there is little question to be made, but he would rather have taken then given a head in this case. I answer, Sol. that who this Goodwin is, I know not; I could wish he were none of the Tribe of Levi: The Ministers of Chest should not be incendiaries of wait. 1. Because I find him such an incendiary of war, and an enemy unto peace; whereas the messengers of Christ have this Elegy given them, Quam speciosi pedes Evangelizantium pacem? And the Scripture saith, Blessed are the Peacemakers: and we continually pray, Give peace in our days, O Lords and therefore I can hardly believe these incendiaries of war to be the sons of the God of peace. 2. Because his objection is full of falsehoods and false grounds: as, 1. He saith, that Ahab sent to take Elisha's head, The first mistake in the front of his speech. when as Ahab was dead long before: it was his ghost therefore, and not he: but it was his son and what then? what did the Prophet? he shut the door, and desired the Elders to handle the Messenger roughly, or hold him fast at the door: Thus saith the text, 2 Kings 6 32. and the Prophet in my judgement doth herein but little more than what God and nature alloweth every man to do, If any thing more. not to lay down his life, if he can lawfully preserve it; but as the Prophet did, to shut the door; or as our Saviour saith, When we are persecuted in one City, to fly into another, to save our lives as long as we can, and in all this I find no violent resistance. But 2. the Objector telleth us, Surely if the messenger had got in, Elisha had taken off his head, rather than given his own. I demand, what inspiration he hath from God to be sure of this: for I am sure john Baptish would not do so, nor S. Paul, nor any other of God's Saints, that I have read of: but these men are sure of every thing, even of God's secret counsel, and that is more than the thoughts of men's hearts; or if this be sure, which I am not sure of, I answer, that Elisha was a great Prophet, that had the spirit of Eliah doubled upon him; and those actions which he did, or might have done through the inspiration of God's spirit; this man may not do, except he be sure of the like inspiration: for God, who is justice itself, can command by word, as he did to Abraham to kill his son; or by inspiration, as he did to Elias, to call fire from heaven, and it is a sin to disobey it: whereas without this, it were an horrible sin to do it. And we must distinguish betwixt rare and extraordinary cases that were managed by special commission from God; and those patterns that are confirmed by known and general rules, which pass through the whole, course of Scripture, and take heed that we make not obscure commentaries of humane wisdom upon the clear Text of holy Writ; Quia maledicta glossa quae corrumpit textum. But indeed the place is plain, that Elisha made no other resistance, but what every man may lawfully do, to keep the messenger out of doors so long as he could: and yet this man would infer hence, that we may lawfully, with a strong hand, and open war, resist the authority of our lawful Kings; a Doctrine, I am sure, that was never taught in the School of Christ. He makes some other objections, which I have already answered in this treatise; and then he spends almost two leaves in six several answers, that he maketh to an objection against the examining the equity or iniquity of the King's commands, but to no purpose; because we never deny, but that in some cases, though not in all, (for there must be Arcana imperii, and there must be privy Counsellors; & every Peasant must not examine all the Edicts of his Prince:) The commands of Kings may not only be examined, but also disobeyed, as the three children did the commands of Nabuchadnezzar, and the Apostles the commands of the high Priests: but though we may examine their commands, and disobey them too, when they are contrary to the commands of God; yet I would fain know where we have leave to resist them, and to take arms against them? I would he understood, there is a great deal of difference betwixt examining their commands, and resisting their authority; the one, in some cases we may; the other, by no means we may do. CHAP. VIII. Sheweth that our Parliament hath no power to make war against our King: Two main Objections answered: The original of Parliaments: The power of the King to call a Parliament to deny what he will, and to dissolve it when he will. Why our King suffereth. BUt when all that hath been spoken, cannot satisfy their indignation against true obedience, and allay the heat of their rebellious spirits, they come to their ultimum resugium, best strength and strongest fort; that although all others should want sufficient right to cross the commands, and resist the violence of an unjust and tyrannical Prince; yet the Parliament that is the representative body of all his Kingdom, & are entrusted with the goods, estates, and lives of all his people, may lawfully resist, and when necessity requireth, take arms and subdue their most lawful King; and this they labour to confirm by many arguments. I answer, that for the Parliament of England it is beyond my sphere, and I being a transmarine member of this Parliament of Ireland, And whatsoever I speak of Parliament in all this Discourse, I mean of Parliaments disjoined from their King, & understand only the prevalent faction's that engrosseth and captivateth the Votes of many of the plain honest minded party, which hath been often seen both in general counsels, and the greatest Parliaments. I will only direct my speech to that whereof I am a Peer; & I hope I may the more boldly speak my mind to them, whereof I am a member; and I dare maintain it, that it shall be a benefit, and no prejudice, both to King and Kingdom, that the spiritual Lords have Votes in this our Parliament. For besides the equity of our sitting in Parliament, and our indubitable right to vote therein: (and his Majesty, (as I conceive, under favour be it spoken) is obliged by the very first act in Magna Charta, to preserve that right unto us) when as in the Summons of Ed. 1. it is inserted in the writ, * Claus. 7. m. 3. dort. that Quod omnes tangit ab omnibus approbari, or tractari debet, whatsoever affair is of public concernment, aught to receive public approbation; and therefore with what equity can so considerable a party of this Kingdom, as are the Clergy, (who certainly cannot deserve to forfeit the privilege of the meanest subjects, and of common men, because they are more immediately the servants of the living God) be denied the benefit of that, which in all men's judgement is so reasonable a law, and they only be excluded from that interest which is common unto all, I cannot see: yet I say, that besides this our right while we sit in Parliament this fruit shall always follow, that our knowledge & conscience shall never suffer us to vote such things against the truth, as to allow that power or privilege to our Parliament, as to make orders and ordinanees without the consent, and contrary to the will of our King, much less to levy moneys and raise arms against our King: for I conceive the Privileges of Parliament to be Privatae leges Parliamenti, Privileges of Parliament, what they are. a proceeding according to certain rules, and private customs and laws of Parliament, which no member of the Houses ought to transcend; whereas the other is privatio legum, a proceeding without Law, contrary to all rules, as if our Parliament had an omnipotent power, & were more infallible than the Pope, to make all their Votes just, and their say truth. I, but to make this assertion good, that the Parliament in some cases may justly take arms, and make war upon their justest King, if they conceive him to be unjust: it is alleged, that although the King be Singulis major, greater than any one yet he is Vniversis minor, less than all; therefore all may oppose him, if he refuse to consent unto them. I answer, that the weakness of this argument is singularly well showed in the Answer to the Observations upon some of his Majesty's late answers and expresses; Pag. 11. & 38, 39, 40. and I will briefly contract the answer, to say, the King is better than any one, doth not prove him to be better than two; and if his Supremacy be no more, than many others may challenge as much: for the Prince is Singulis major, a Lord above all Knights, and a Knight above all Esquires; he is singulis major, though universis minor; and if the King be universis minor, than the people have placed a King not over, 1 Pet. 2.23. but under them: And Saint Peter doth much mistake in calling the King Supreme; and they do ill to petition, when they might command: and I am confident, that no records (except of such Parliaments as have most unjustly deposed their Kings) can show us one example, As Ed. Carnarvan, and Richard the second. that the Parliament should have a power, which must of necessity overrule the King, or make their Votes Law, without and against the will of the King; for if their Votes be Law, without his consent, what need they seek and solicit his consent? But the clause in the Law made 2. Hen. 5. cited by his Majesty, that it is of the King's regality to grant or deny such of their Petitions as pleaseth himself, That the King is universe major, greater than all: proved. and the power which the Law gives the King to dissolve the Parliament; and especially the words in the Preface of cap. 12. Vices to Hen. 8. where the King's Supremacy not over single persons, but over all the body politic is clearly delivered, God having given, and the people having yielded their power to their King: they can never challenge any power but what they have derived from their King. doth sufficiently show the simplicity of this Sophistry, and prove that the King being invested with all the power of the people which is due to him as their King, he is the only fountain of all power and justice; so that now they can justly claim no power, but what is derived from him; and therefore it is the more intolerable, that any man should usurp the power of the King, to destroy the King. 2. They will say, that Salus populi est suprema lex, the good of the people is the chiefest thing that is aimed at in all government; Reason 2 and the Parliament is the representative body of all the people; therefore if any thing be intended contrary to the good of the people, they may and ought lawfully to resist the same. I answer and confess, Sol. that there is no wise King but will carefully provide for the safety of his people, because his honour is included therein, and his ruin is involved in their destruction; but it is certain, that this principle hath been used as one of our Irish mantles to hid the rebellion of many Traitors, and so abused, to the confusion of many Nations; for there is not scarce any thing more facile, 2 Sam. 15.4. then to persuade a people that they are not well governed; as you may see in the example of Absalon, who by abusing this very axiom, How easy it is to persuade the people to rebel. hath stolen away the hearts of many of his father's subjects: for as Lipsius saith, Proprium est aegri nihil diu pati, it is incident to sick men, and so to distempered minds, to endure nothing long, but foolishly to think every change to be a remedy; therefore the people that are soon persuaded to believe the lightest burden to be too heavy, are easily led away by every seducing Absalon, who promise them deliverance from all their evils, so they may have their assistance to effect their ends; and then the people swollen up with hopes, cry up those men as the reformers of the State; and so the craft and subtlety of the one, prevailing over the weakness and simplicity of the other, every Peer and Officer that they like not, must with Teramines be condemned, and themselves must have all preferments, or the King and Kingdom must be liable to be ruined. But you will say, Repl. the whole Parliament cannot be thought to be thus envious against the officers of State; or thus careless of the common good, as for any sinister end, to destroy the happiness of the whole. I answer, Sol. that Parliaments are not always guided by an unerring spirit, but as General Counsels, so whole Parliaments have been repealed and declared null by succeeding Parliaments, How a faction many times prevaileth to sway whole Counsels and Parliaments. as 21 Rich. 2. c. 12. all the Statutes made 11 Rich. 2. are disannulled: and this in the 21 Rich. 2. is totally repealed in 1. Hen. 4. c. 3. and 39 Hen. 6. we find a total repeal of a Parliament held at Coventry the year before, and the like: and the reason is, because many times by the hypocritical craft of some faction working upon the weakness of some, and the discontent of others; the worse part procuring most unto their party prevaileth against the better. Besides all this, The original of Parliaments why they were at first ordained. I conceive the original of Parliaments was, as it is expressed in the King's Writ, to consult with the King, De quibusdam arduis, & urgentibus negotiis regni; they being collected from all the parts of the Kingdom, can best inform His Majesty, what grievances are sprung, and what reparations may be made, and what other things may be concluded for the good of his Subjects in every part: And his Majesty to inform them of his occasions and necessities, which by their free and voluntary Subsidies, they are to supply both for his honour and their own defence. In all this they have no power to command their King, So Io. Bodin. de repub. l. 1. c. 8. pag. 95. in English, and the place is worth the noting. no power to make Laws without their King, no right to meet without his Writ no liberty to stay any longer than he gives leave; how then can you meet as you do now, in my Episcopal See at Kilkenny, and continue your Parliament there, to make war against your lawful King? What colour of reason have you to do the same? you cannot pretend to be above your King; you have with lies and falsehoods most wickedly seduced the whole Kingdom, and involved the same in a most unnatural civil war: you are the actives, the King is passive; you make the offensive. He the defensive war; for you began, and when he like a gracious King still cried for peace, you still made ready for battle. And I doubt not but yourselves know all this to be true, for you know, that all Parliament men must have their elections warranted by the King's especial Writ; you will say, The letter sent from a Gentleman to his friend. that so you were; well, and you were chosen but by subjects, and entrusted by them to represent the affections, and to act the duties of subjects; and subjects cannot impose a rule upon their Sovereign, nor make any ordinance against their King; and therefore, if the representative body of subjects transcend the limits of their trust; and do in the name of the Subjects, that which all subjects cannot do; That men entrusted should not go beyond their trust. and assume that power which the subjects neither have, nor can confer upon them, I see no reason that any subject in the world should any ways approve of their actions: for how can your privilege of being Parliament men, privilege you from being Murderers, Thiefs, or Traitors, if you do those things that the Law adjudgeth to be murders, thefts, and treasons? Your elections cannot quit you, and your places cannot excuse you; because he that is entrusted cannot do more than all they that do intrust him; and therefore all subjects should desert them, that exceed the conditions, and falsify the trust which their fellow subjects have reposed in them. Besides, The King must needs be a part of every Parliament. you know the King must needs be reputed part of every Parliament, when as the selected company of Knights and Burgesses, together with the Spiritual and Temporal Peers, are the representative body, and the King is the real head of the whole Kingdom; and therefore if the body separates itself from the head, it can be but an useless trunk, that can produce no act, which pertaineth to the good of the body: because the spirits that give life and motion to the whole body, are all derived from the head, as the Philosopher teacheth. And further, you do all know, The power of dissolving the Parliament, greater than the power of denying any thing. that as the King hath a power to call, so he hath a power to dissolve all Parliaments; and having a power of dissolving it when he will, he must needs have a power of denying what he pleaseth; because the other is fare greater than this. And therefore, all these premises well considered, it is apparent that your sitting in Kilkenny without your King (or his Lieutenant, which is to the same purpose;) and your Votes without his assent, are all invalid to exact obedience from any subject; and for my part, I deem them fools that will obey them, and rebels that will take arms against their King at your commands; and if you persist in this your rebellious obstinacy, I wish your judgements may light only upon your own heads: and that those, which like the followers of Absalon, are simply led by you, may have the missed taken from their eyes, that they may be able to discern the duty they own unto their King, that they be not involved, and so perish in your sin. For, though you be never so many, and think that all the Kingdom, Towns, and Cities be for you; yet take heed lest you imagine such a mischievous device which you are not able to perform; Psal. 21.11. for the involving of well-mearing men into your bad businesses, 1. Reg. 22.29. as Jehoshaphat was misled to war against Ramoth Gilead, doth not only bring a punishment upon them that are seduced, but a fare greater plague upon you that do seduce them: and God, who hath at all times so exceeding graciously defended His Majesty; and contrary to your hopes and expectation, from almost nothing in the beginning of this rebellion, hath increased his power, to I hope an invincible Army, will be a rock of defence unto his anointed; For what causes the King suffereth. because it is well known to all the world, that whatsoever this good King hath suffered at the hands of his subjects, it is for the preservation of the true Protestant Religion, of the established Laws of his Kingdoms, and of those Reverend Bishops, Grave Doctors, and all the rest of the Learned and Religious Clergy, that have ever maintained, and will to the spilling of the last drop of their blood, defend this truth against all Papists, and other anabaptistical Brownists and Sectaries whatsoever. And therefore if you that are his Parliament, What a shame it is to use the power we have received against him that gave it us. should, like unthankful vapours, that cloud the Sun which raised them; or like the Moon in her interposition, that obscures the glorious ‛ lamp which enlightens her, in the least manner employ that strength, which you have received from His Majesty when he called you together, against His Majesty, it will be an ugly spot and a foul blemish, both for your selves and all your posterities; and if not suddenly prevented, you may raise such spirits that yourselves cannot lay down; and sow such deeds of discord and discontent betwixt the King and his people, as may derive through the whole Race of all succeeding Kings, such a disaffection to Parliaments, as may prove a plague and poison to the whole Kingdom. For if the King out of his favour and grace call you together, and intrust you with a power either of continuing, concluding, or enacting such things, as may be for the good of the Commonwealth; & you abuse that power against him that gave it you: I must needs confess that I am of his mind, who saith, That it is lawful to recall a power given, when it is abused. that the King were freed before God and man from all blame, though he should use all possible lawful means to withdraw that power into his own hands; which being but lent them, hath been so misapplyed against him: for if my servant desireth to hold my sword, and when I intrust him with it, he seeks to thrust the same into my breast, will not every man judge it lawful for me to gain my sword if it be possible out of his hand, and with that sword to cut off his head that would have thrust it into my heart? or, as one saith, if I convey my estate in trust to any friend, to the use of me and mine, & the person entrusted falsify the faith reposed in him by conveying the profits of my estate to other ends, to the prejudice of me and mine, no man will think it unlawful for me to annihilate (if I can possibly do it) such a deed of trust. And therefore Noble Peers and Gentlemen of this ancient Kingdom of Ireland, that your Parliament may prove successful to the benefit of the Commonwealth; let me, that have some interest and charge over all the Inhabitants and Sojourners of Kilkenny, persuade you to think yourselves no Parliament without your King; and that your Votes and Ordinances, carrying with them the power, though not the name of Acts of Parliament, to oblige both King and Subjects to obey them, are the most absolute subversion of our fundamental Laws, the destructive invasion of our rightful Liberties: and that by an usurped power of an arbitrary rule, to dispose of our estates, or any part thereof as you please to make us Delinquents when you will, and to punish us as Malignants at your pleasure; and through your discontent to dispossess your rightful King, though it were to set the Crown upon the head of your greatest Oneale, is such a privilege, that never any Parliament hath yet claimed. Or if you still go on for the enlargement of your own usurped power under the title of the privilege of Parliament, to Vote the diminution of the King's just prerogative, that your Progenitors never denied to any of his Ancestors, to exclude us Bishops out of your Assemblies, without whom your determinations can never be so well concluded in the fear of God, and to invade the Liberties of your fellow subjects, under the pretences of religion, and the public good: I will say no more, but turn myself to God, and put it in my Lyturgy, From Parasites, Puritans, Popes, and such Parliaments, Good Lord deliver us. CHAP. IX. Sheweth the unanimous consent and testimonies of many famous learned men and Martyrs, both ancient and modern, that have confirmed and justified the truth of the former Doctrine. ANd so you see, that as for no cause, so for no kind or degree of men, be they what you will; Peers, Magistrates, Heads of Families, Darlings of the people, or any other Patriots, whom the Commons shall elect, it is lawful to rebel against, or any ways to resist our chief Princes and sovereign Governors. This point is as clear as the Sun; and yet to make it still more clear unto them, that will not believe that truth which they like not; but, as Tertullian saith, Credunt Scriptures, ut credant adversus Scripturas, do allege Scriptures to justify their own wilful opinions, against all Scripture; I will here add a few testimonies of most famous men to confirm the same. Testimonies of famous men. Henry de Bracton, Lord Chief Justice of the King's Bench, under Hen. 3. saith, as he is quoted by the Lord Elismer, L. Elismer in orat. habita in Camera Fiscali. anno 1609. pag. 108. that under the King there are free men and servants, and every man is under him, and he is under none but only God: if any thing be demanded of the King, (seeing no Writ can issue forth against the King) there is a place for Petition, that he would correct and amend his fact; and if he shall refuse to do it, he shall have punishment enough, when the Lord shall come to be his revenger; for otherwise, touching the Charters and deeds of Kings, neither private persons, nor justiciaries ought to dispute; this was the Law of that time: what new Laws our young Lawyers have found since, I know not; I am not so good a Lawyer. The Civil Lawyers do far surpass the Common Law herein; for, Corsetus Siculus saith, Rex in suo regno potest omnia, Corsetus Sic. tract. de potestat. reg. part. 5. num. 66. imo de plenitudine potestatis. And Marginista saith, Qui disputat de potestate Principis, utrum benè fecerit est infamis. Hostiensis saith. Princeps solutus est legibus, [id est, quoad vim coactivam, Marginista in Angelum Perusinum. c. l. 9 tit. 29. De crimine sacrilegii, l. 2. Hostiens. sum. l. 1. rubr. 32. the offic. ligati. non quoad vim directivam: Thom. 1. 2 ae. q. 96. ar. 5. ad 3.] quia nulli subest, nec ab aliis judicatur. And to omit all the rest, Gulielmus Barclaius out of Bartolus, Baldus, Castrensis, Romanus, Alexander, Felinus, Albericus, and others, doth infer, Principem ex certâ scientiâ, supra jus, extrajus, & contrajus omnia posse; Principem solum legem constituere universalem. Princeps soli Deo rationem debet. Princeps solutus est legibus, & temerarium est velle, Majestatem Regiam ullis terminis limitare: Barclaius contra Monarchomach. l. 3. c. 14. which things if I should English, seditious heads would think my head not sufficient to pay for this, but I only repeat their words, and not justify their say: and therefore to proceed to more familiar things. Pasquerius writeth, Pasquer. de Antiquit. Gallican. l. 1. that Lewis the 11th did urge his Senators and Counselors to set forth a certain edict, which they refused to do, because it seemed to them very unjust; Sicut olim Lacedaemonii, victoribus responderum: si duriora morte imperetis, potius moriemur, and the King being very angry, threatened death unto them all: whereupon Vacarius, Precedent of the Council, and all the Senate in their purple robes came unto the King; and the King astonished therewith, damanded whence they came, and what they would have: Vacarius answered for all, we come to undergo that death which you have threatened unto us; for you must know (O King) that we will rather suffer death, then do any thing against our conscience towards God, or our duty towards you: Wherein we see the Nobility of this King, like Noble Christians, do more willingly offer to lay down their lives at the command of their Liege Lord, then unchristianlike rebel and take Arms against their delinquent Sovereign. And so Colmannus a godly Bishop did hinder the Scottish Nobility to rise against Fercardus, that was their most wicked King. Tertullian writing unto Scapula the Precedent of Carthage, Tertull. ad Scapul. saith, we are defamed when the Christian is found to be the enemy of no man, no not of the Emperor; whom because he knoweth him to be appointed by God, he must needs love and reverence, and wish him safe with all the Roman Empire; for we honour and worship the Emperor as a man second from God, Et solo Deo minorem, and inferior only to God: And in his Apologetico, Tertull. in Apologet. he saith; Deus est solus in cujus solius potestate sunt reges, à quo sunt secundi, post quem primi, super omnes homines, ante omnes Deos; it is God alone, in whose power Kings are kept, which are second from him, first after him, above all men, and before all Gods; that is, all other Magistrates that are called Gods. Athanasius saith, Athanasius de summo regum imperio, q. 55. that as God is the King and Emperor in all the world, that doth exercise his power and authority over all things that are in Heaven and in Earth; so the Prince and King is appointed by God over all earthly things: Et ille libera suâ voluntate facit quod vult, sicut ipse Deus; and the King by His own free will doth whatsoever he pleaseth, even as God himself: and the Civilians could say but little more. Saint Augustine saith, Simulachrum à similitudine dictum. Isidot. Videtis simulachrorum templa, you see the temples of our Images, partly fallen for want of reparation, partly destroyed, partly shut up, partly changed to some other uses; ipsaque simulachra, and those Images either broken to pieces, or burned and destroyed; and those Powers and Potentates of this world, which sometimes persecuted the Christians, Aug. ad frat. Maduar. ●p. 42. pro istis simulachris, for those Images to be overcome and tamed; non à repugnantibus, sed à morientibus Christianis, not of resisting but of dying Christians; See the duty of Subjects: or a persuasion 〈◊〉 Loyalty, which is a full collection of the Fathers to this purpose. and the rest of the Fathers are most plentiful in this theme: and therefore to the later Writers. Cardinal Alan saith, (but herein most untruly) that the Protestants are desperate men, and most factious; for as long as they have their Princes and Laws indulgent to their own wills, they know well enough how to use the prosperous blasts of fortune; but if the Princes should withstand their desires, Card. Alan. in rep. ad justit. Britannicam. c. 4. or the Laws should be contrary to their minds, then presently they break asunder the bonds of their fidelity, they despise Majesty, and with fire and sword, slaughters and destructions, they rage in every place, and do run headlong into the contempt of all divine and humane things: which accusation, if it were true, than I confess the protestants were to be blamed more than all the people of the World; but, howsoever some factious, seditious, anabaptistical, and rebellious spirits amongst us, not deserving the name of Protestants, may be justly taxed for this intolerable vice: yet, to let you see how falsely he doth accuse us, that are true Protestants, and how fully we do agree with the Scriptures and the Fathers of the purest age of the Church, in the Doctrine of our obedience to our Kings and Princes; I will only give you a taste of what we teach; and to begin with the first reformer. Luther saith, no man which stirreth up the multitude to any tumult can be excused from his fault, though he should have never so just a cause; but he must go to the Magistrate, and attempt nothing privately; Sleidan. Commentar. l. 5. because all sedition and insurrection is against the Commandment of God, which forbiddeth and detesteth the same. Philip Melancthon saith, though it be the Law of Nature to expel force with force, yet it is no ways lawful for us to withstand the wrong done us by the Magistrate with any force; yea, Melanctgon apud Luther to. 1, p. 463. though we seem to promise our obedience upon this condition, if the Magistrate should command lawful things; yet it is not therefore lawful for us to withstand his unjust force with force: for though their Empires should be gotten and possessed by wicked men, yet the work of their government is from God, and it is the good creature of God; and therefore, whatsoever the Magistrate doth, no force ought to be taken up against the Magistrate. Brentius saith, The rule of a Prince may be evil two ways. that the rule and government of a Prince may be evil two ways. 1. When he commandeth any thing against the faith of Christ; as, to deny our God, to worship Idols, and the like: and herein we must give place to the saying of the Apostle, It is better to obey God then men; but in this case the subject must in no way rage or rise against his Magistrate, but he should rather patiently suffer any evil, than any way strike again; and rather endure any inconveniences and discommodities, than any ways obey those ungodly commands. 2. The Prince his government may be evil, when he doth, or commandeth any thing against the public Justice; of which kind are the exaction of our goods, or the vexation of our bodies; Brentius in re spon-ad artie. rusticorum. and in these kinds of injuries, the subject ought rather then in the former, to be obedient to his Magistrate; for if he steps forth to arms, God hath pronounced of such men, He that smiteth with the sword shall perish with the sword. Cranmer Archbishop of Canterbury, together with the rest of the bishops, and most famous Divines of this Kingdom, saith, if Princes shall do any thing contrary to their duties, God hath not appointed any superior Judge over them in this world, but they are to render their account to God, which hath reserved their judgement to himself alone; and therefore it is not lawful for any subjects, how wicked soever their Princes shall be, to take arms, or raise sedition against them, but they are to pour forth their prayers to God, Cranmer in lib. de Christiani hominis institut. in whose hand King's hearts are, that he would enlighten them with his spirit; whereby they might rightly, to the glory of God, use that sword which he hath delivered unto them. Gulielmus tindal, a godly Martyr of Christ, when Cardinal Lanio's son did lead the Lambs of Christ by troops unto the slaughter, doth then describe the duty of subjects according to the strait rule of the Gospel; saying David spared Saul, and if he had killed him, he had sinned against God; for in every Kingdom the King, which hath no superior, judgeth of all things; and therefore he that endeavoureth or intendeth any mischief or calamity against the Prince that is a Tyrant, or a Persecuter; or whosoever with a froward hand doth but touch the Lords anointed, he is a rebel against God, and resisteth the ordinance of God: as often as a private man sinneth, he is held obnoxious to his King, that can punish him for his offence; but when the King offendeth, he ought to be reserved to the divine examination and vengeance of God: and as it is not lawful upon any pretence to resist the King, tindal. l. de Christiani bominis obedient. so it is not lawful to rise up against the King's Officer, or Magistrate, that is sent by the King for the execution of those things which are commanded by the King: for, as our Saviour saith, He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me despiseth him that sent me; And as he said unto Saul when he persecuted the servants of Christ, Act. 9.4. Saul, Saul, why persecutest thou me? when as he was then in Heaven, fare above the reach of Saul; yet, because there is such a mystical union betwixt Christ and his Church, the head and members, as is betwixt man and wife; no man can be said to injure the one, but he must wrong the other: so whosoever resisteth the King's Lieutenant, Deputy, or any other Magistrate, or Officer that he sendeth, with Commission to execute his commands, resisteth the King himself; and all the indignities that are offered to the King's Ambassador, or servant, that he thus sendeth, 2 Sam. 10. are deemed as indignities offered to the King himself; as we see the base usage of David's servants by King Hanun, David revenged as an abuse offered unto himself; because the King's person cannot be in all places, where justice and judgement, Whatsoever is done to any Messenger, is deemed as doubt to him that sent him. and many other offices and actions are necessarily to be done throughout the latitude of his Dominions; but his power and his authority, deputed to those his servants and officers that he sendeth, are as the lively representatives of the King, in every part of his Kingdom; and whatsoever favour, payment, neglect, or abuse, is showed unto any of them; the same, in all Nations is accounted, and therefore punished or rewarded, as a service done unto the King himself; as our Saviour, when but the Tole-gatherer came for the Tribute money, saith, Give unto Caesar what belongeth unto Caesar. And therefore it is but an idle, simple, and most foolish, frivolous distinction of men to deceive children and fools; to say they love and honour their King, and they fight not against their King, but against such and such, whom notwithstanding they know to be the King's chiefest officers, and to be sent with the King's Power, Commission, and Authority, to do those things that they do; this is such a foppery, that I know not what to say, to undeceive those that are so desirous to be deceived, when the Devil, * S. Paul saith, God sendeth them strong delusions. 2 Thess. 2.11. But what God sendeth justly as the punisher of their sin, the Devil sendeth maliciously, as the guider of them to Hell. which knoweth how near their destruction hangeth over their heads, sends them strong delusions, that they should so easily and so sillyly believe such palpable lies, as to make them think, they love him dear whom they murder most barbarously. Barnesius, Barnesius in tract. de humanis constitut. a very godly and learned man, treating of the same Argument, saith in a manner the same thing; that the servants of Christ, rather than either commit any evil, or resist any Magistrate, ought patiently to suffer the loss of their goods, and the tearing of their members; nay, the Christian after the example of his Master Christ, aught to suffer the bitterest death for truth and righteousness sake; and therefore (saith he) whosoever shall rebel under pretence of Religion, aeternae damnationis reus erit; he shall be found guilty of eternal damnation. Master Dod saith, Master Dod upon the Commandments. that where the Prince commandeth a lawful act, the subjects must obey; and if he enjoins unlawful commands, we must not rebel, but we must be content to bear any punishment that shall be laid upon us, even unto death itself; and we should suffer our punishment without grudging, even in heart: and this he presseth by the example of the Three Children, and of Daniel that was a mighty man, and of very great power in Babylon, yet never went about to gather any power against his King, though it were in his own defence. Master Byfield expounding the words of S. Peter, Master Byfield upon 1 Pet. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as to the Supreme, saith, this should confirm every good subject, to acknowledge and maintain the King's supremacy, and willingly to bind himself thereto by oath; for the oath of supremacy is the bond of this subjection; and this oath men must take without equivocation, mental evasion, or secret reservation: yea it should bind in them the same resolution that was in Saint Bernard, who saith, if all the world should conspire against me, to make me complot any thing against the King's Majesty, yet I would fear God, and not dare to offend the King ordained of God. I might fill a volume, if I would collect the testimonies of our best Writers; I will add but one, of a most excellent King, our late King james of ever blessed memory; for he saith, The improbity or fault of the governor ought not to subject the King to them, over whom he is appointed Judge by God; Serenissimus Rex Jacobus, de vera lege liberae Monarchiae. for if it be not lawful for a private man to prosecute the injury that is offered unto him against his private adversary, when God hath committed the sword of vengeance only to the Magistrate, how much less lawful is it, think you, either for all the people, or for some of them to usurp the sword, whereof they have no right, against the public Magistrate, to whom alone it is committed by God? This hath been the Doctrine of all the Learned, of all the Saints of God, of all the Martyrs of Jesus Christ; The obedient example of the Martyrs in the time of Queen Mary. and therefore not only they that suffered in the first Persecutions under Heathen Tyrants, but also they that now of late lived under Queen Mary, and were compelled to undergo most exquisite torments, without Number, and beyond Measure; yet none of them either in his former life, or when he was brought to his execution, did either despise her cruel Majesty, or yet curse this Tyrant Queen, that made such havoc of the Church of Christ, and causelessly spilt so much innocent blood; but being true Saints, they feared God, and honoured her: and in all obedience to her authority, they yielded their estates and goods to he spoiled, their liberties to be infringed, and their bodies to be imprisoned, abused, and burned, as oblations unto God, rather than contrary to the command of their Master Christ, they would give so much allowance unto their consciences; as for the preservation of their lives, to make any show of resistance against their most bloody Persecuters, whom they knew to have their authority from that bloody, yet their lawful Queen. And therefore I hope it is apparent unto all men that have their eyes open, Numb. 24.15. Gen. 19.11. and will not with Baalam most wilfully deceive themselves; or with the Sodomites, grope for the wall at noon day; that, by the Law of God, by the example of all Saints, by the rule of honesty, and by all other equitable considerations, it is not lawful for any man, or any degree or sort of men, Magistrates Peers, The Conclusion of the whole. Parliaments, Popes, or whatsoever you please to call them, to give so much liberty unto their misguided consciences, & so far to follow the desires of their unruly affections, as for any cause, or under any pretence to withstand God's Vicegerent, and with violence to make war against their lawful King; or indeed, in the least degree and lowest manner, to offer any indignity either in thought, word, or deed; either to Moses our King, or to Aaron our High Priest, that hath the care and charge of our souls; or to any other of those subordinate callings, that are lawfully sent by them to discharge those offices wherewith they are entrusted: This is the truth of God, and so acknowledged by all good men, And what Preachers teach the contrary, I dare boldly affirm it, in the name of God, that they are the incendiaries of Hell, and deserve rather with Corah to be consumed with fire from Heaven, then to be believed by any man on Earth. CHAP. X. Sheweth the impudence of the Anticavalier: How the Rebels deny they war against the King: An unanswerable Argument to press obedience: A further discussion, whether for our Liberty Religion, or Laws, we may resist our Kings; and a pathetical dissuasion from Rebellion. I Can insert here abundant more, both of the Ancient and Modern Writers, that do with invincible Arguments confirm this truth: Anticavalier, p. 17.18, etc. but the Anticavalier would persuade the world, that all those learned Fathers, and those constant Martyrs, that spent their purest blood to preserve the purity of religion unto us, did either belie their own strength, * Yet Tertul. Cypr. (whom I quoted before) and Ruffin. hist. Eccles. l. 2. c. 1. and S. August. in Psal. 124. and others avouch, the Christians were far stronger than their enemies, and the greatest part of julian's army were Christians. or befool themselves with the undue desire of overvalued Martyrdom; but now they are instructed by a better spirit, they have clearer illuminations to inform them to resist (if they have strength) the best and most lawful authority that shall either oppose or not consent unto them: thus they throw dirt in the Father's face, and dishonour that glorious company, and noble army of Martyrs, which our Church confesseth, praiseth God; and therefore no wonder that they will war against Gods anointed here on Earth, when they dare thus dishonour and abuse his Saints that reign in Heaven: but I hope the world will believe, that those holy Saints were as honest men, and those worthy Martyrs, that so willingly sacrificed their lives in defence of truth, could as well testify the truth, and be as well informed of the truth, as these seditious spirits that spend all their breath to raise arms against their Prince, and to spill so much blood of the most faithful Subjects. But though the authority of the best authors is of no authority with them, that will believe none but themselves; yet I would wish all other men to read that Homily of the Church of England, where it is said, that God did never long prosper rebellious subjects against their Prince, were they never so great in authority, or so many in number: yea, were they never so noble, so many, so stout, so witty and politic. but always they came by the overthrow, and to a shameful end. Yea though they pretend the redress of the Commonwealth, (which rebellion of all other mischiefs doth most destroy; (or reformation of religion. (whereas rebellion is most against all true religion) yet the speedy overthrow of all Rebels showeth, The Homily against rebellion. p. 300, & 301. that God alloweth neither the dignity of any person, nor the multitude of any people, nor the weight of any cause, as sufficient, for the which the subjects may move rebellion against their Princes: and I would to God that every subject would read over all the six parts of the Homily against wilful rebellion; for there are many excellent passages in it; which, being diligently read, and seriously weighed, would work upon every honest heart, never to rebel against their lawful Prince. And therefore the Laws of all Lands being so plain to pronounce them Traitors, that take arms against their Kings, (as you may see in the Statutes of England, 25. Edw. 3. c. 2. And as you know, it was one of the greatest Articles for which the Earl of Strafford was beheaded, that he had actually levied war against the King:) The Nobles and Gentry, Lords and Commons of both Houses of Parliament, in all Kingdoms, being convicted in their consciences with the truth of this Doctrine, do in all their Votes and Declarations conclude and protest, (and I must believe them) that all the levies, moneys, and other provision of Horse and Men, that they raise and arm, are for the safety of the King's person, and for the maintenance of his Crown and Dignity. Nay, more than this, the very Rebels in this our Kingdom of Ireland, knowing how odious it is before God and man, for subjects to rebel and take arms against their lawful King, do protest, if you will believe them, that they are the King's Soldiers, and do fight and suffer for their King, and in the defence of his Prerogatives. But you know the old saying. Tuta frequensque via est sub amici fallere nomen, the Devil deceiveth us soon when he comes like an Angel of light; and you shall ever know the true subjects best by their actions, fare better than by their Votes, Declarations, or Protestations; for, Quid audiam verba, cum videam contraria facta? When men do come in sheep's clothing, and inwardly are ravening wolves, when they come with honey in their mouths, and gall in their hearts, and like Joab, with peace in their tongue, and a sword in their hand, a petition to entreat, and a weapon to compel; I am told by my Saviour, that I shall know them by their works, not their words. And therefore, as our Saviour saith, Not he that saith, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven: So I say, not he that cryeth peace, peace, is the son of peace, but he that doth obey his Prince, and doth most willingly whatsoever he commandeth; or suffereth most patiently for refusing to do what he commandeth amiss: This is the true Subject. Well, to draw towards the end of this point, That is, when the Commonalty guide the Nobility, and the Subjects rule their King. of our obedience to our Sovereign Governor, I desire you to remember a double story; the one of Plutarch, which tells us how the tail of the Serpent rebelled against the head, because that did guide the whole body, and drew the tail after it whithersoever it would, therefore the head yielded that the tail should rule; and then, it being small and wanting eyes, drew the whole body, head and all, through such narrow crevices, clefts, and thickets, that it soon brought the Serpent to confusion. The other is of Titus Livius, who tells us, Titus Livius. Decad. 1. l. 2. that when the people of Rome made a factious combination to rebel against their Governors, Menenius Agrippa went unto them, and said, that on a time all the members conspired against the stomach, and alleged, that she devoured with ease and pleasure, what they had purchased with great labour and pain; therefore the feet would walk no more, the hands would work no more, the tongue would plead no more for it; and so within a while, the long fast of the stomach made weak knees, feeble hands, dim eyes, a faltering tongue, and a heavy heart; and then presently, seeing their former folly, they were glad to be reconciled to the stomach again: and this reconciled the people unto their Governors. I need not make any other application, but to wish, and to advise us all with the people of Rome, to submit ourselves unto our heads, that are our Governors, lest, if we be guided by the tail, we shall bring ourselves, with the Serpent, unto destruction. And to remember that excellent speech of S. Basil, the people through ambition, are fallen into grievous Anarchy, whence it happeneth, that all the exhortations of their rulers do no good: no man hath any list to obey, but every man would reign; being swelled up with pride, that springeth out of his ignorance: and a little after he saith, that some sit no less implacable and bitter examiners of things amiss, then unjust and malevolent judges of things well done, Basilius de Spiritu Sancto c. ult. scil. 30. so that we are more brutish than the very beasts; because they are quiet among themselves, but we wage cruel and bloody war against each other. And let us never forget that the Lord saith, Honour thy father and thy mother; An argument of obedience drawn from the 5. commandment. and I must tell you that by father in this precept, you must not only understand your natural father, but also the King who is your political father, and the father of all his subjects and the Priest your spiritual father, and those likewise that in loco patris, 1 Chron. 2.24. do breed and bring you up: and though natural affection produceth more love and honour unto those fathers that begat us; yet reason and religion oblige us more unto the King, that is the common father of all, and to the Priest, that begat us unto Christ, then unto him that begat us into the world; for that without our new birth, which is ordinarily done by the office of the Priest, we were no Christians; and as good unborn as unchristened, What we are and should be without King or Priest. that is, unregenerated: and without the King, that is, Custos utriusque tabulae, the preserver both of public justice, and of the pure religion, our fathers can neither bring us up in peace, nor teach us in the faith of Christ: and therefore if my father should plot any treason against the King, or prove a Rebel against him, I am bound in all duty and conscience, to prefer the public before the private, and if I cannot otherwise avert the same, to reveal the plot to preserve the King, though it were to the loss of my father's life; and therefore certainly they that curse, that is, speak evil of their King, are cursed; and they that rebel against him shall never have their days long in the land, but shall through their own rebellion, be soon cut off from the land of the living. For mine own part, Whether for the liberty of Subjects we can be warranted to rebel. In the discourse of the differences betwixt King & Parliament, I have often admired, why the subjects of King CHARLES should raise any civil war, and especially turn their spleen against him; if any say, it is for their liberties; I answer, that I am confident his Majesty never thought to bring any (the meanest of his subjects) into bondage; nor by an arbitrary government, to reduce them into the like condition, as the Peasants of France, or the Boors of Germany, or the Pickroes of Spain, as some do most falsely suggest: but that they should continue, as they have been in the days of his Father, of blessed memory, and of all others his most noble progenitors, the freest subjects under Heaven. And I hope they desire not to be such libertines as those in the Primitive Church, The libertines of the Primitive Church, what they thought. who (because Christian liberty freed us from all jewish Ceremonies, and all typical Rites, which were such a burden that neither we nor our fathers could undergo; and also from the curse and malediction of the moral law) would, under this pretence of Christian liberty, be freed from the obligation of all laws, and give themselves the freedoms to do what they pleased; for this would prove to be, not the liberty, but the bondage and the base slavery of a people, that are not governed by laws, but suffered to do what they please; because, that neither God nor good laws confine us, but for our own good: and he that forbids us to obey impious commands, bids us to obey all righteous laws; and rather to suffer then to resist the most unrighteous Governors. But I fear, that under the name of the liberty of the subjects, the licentiousness of the flesh is aimed at; What is often aimed at under the name of the liberty of the subjects. because you may see by what is already come to pass, our civil dissension hath procured to many men such a liberty, that few men are sure either of their life or estate: and God bless me from such a liberty, and send me rather to be the slave of Christ, than such a libertine of the World. And if religion be the cause that moveth you hereunto, Whether for the preservation of our redigion, we can be warranted to rebel. I confess this should be dearer to us then our lives; but this title is like a velvet mask, that is often used to cover a deformed face, & decipimur specie recti: for as that worthy and learned Knight Sir john Cheek, that was Tutor to King Edward the sixth, saith, if you were offered Persecution for Religion, you ought to fly, and yet you intent to fight; if you would stand in the truth, ye ought to suffer like Martyrs, and you would slay like Tyrants. Thus for religion you keep no religion, and neither will follow the counsel of Christ, nor the constancy of Martyrs. And a little after, he demands why the people should not like that Religion which Gods Word established, the Primitive Church hath authorized, the greatest learned men of this Realm, and the whole consent of the Parliament have confirmed, and the King's Majesty hath set forth, is it not truly set out? Sir john Check in the true subject to the rebel. p. 4. & 6. Dare you Commons take upon you more learning than the chosen Bishops and Clerks of this Realm have? this was the judgement of that judicious man: and I must tell you that Religion never taught Rebellion; neither was it the will of Christ, that faith should be compelled by fight, but persuaded by preaching; for the Lord sharply reproveth them that built up Zion with blood, Micah 3.10. and Jerusalem with iniquity: and the practice of Christ and his Apostles was to reform the Church by prayers and preaching, and not with fire and sword; and they press obedience unto our Governors, yea, though they were impious, infidels, True religion never rebelleth. and idolatrous, with arguments fetched from God's ordinance, from man's conscience, from wrath and vengeance, and from the terrible sentence of damnation, and this truth is so solid, that it hath the clear testimony of holy Writ, the perpetual practice of all the Primitive Saints and Martyrs; and I dare boldly say it, the unanimous consent of all the Orthodox Bishops and Catholic Writers, both in England and Ireland, and in all the World, that Christian Religion teacheth us never with any violence to resist, or with arms to withstand the authority of our lawful Kings. If you say the Laws of our Land, Whether the Laws of our Land do warrant us to rebel. and the Constitutions of this our Kingdom, do give us leave to stand upon our liberty, and to withstand all tyranny that shall be offered unto us, especially when our estates, lives, and religion, are in danger to be destroyed. To this I say with Laelius, Laelius de privileg. Eccl. 112. that, Nulla lex valeat contra jus divinam, man's laws can exact no further obedience than may stand with the observance of the divine precepts; and therefore we must not so prefer them, or rely upon them so much, as to prejudice the other: and for our fear of the loss of estate, life, or religion. I wish it may not be settled upon groundless suspicions; for I know, and all the World may believe, that our King is a most clement and religious Prince, that never did give cause unto any of his subjects to foster such fears and jealousies within his breast, and you know what the Psalmist saith of many men, They were afraid where no fear was. And job tells you, whom terrors shall make afraid on every side, job 18.11, 12 and shall drive him to his feet; (that is, to run away, as you see the Rebels do from the King's Army in every place) and in whose Tabernacle shall dwell the King of fear: for, though the ungodly fleeth when no man pursueth him, yet they that trust in God are confident as Lions, without fear; they know that the heart of the King is not in his own hand, but in the hand of the Lord, Prov. 21.1. as the rivers of waters, & he turneth it whithersoever it pleaseth him; either to save them, or destroy them, even as it pleaseth God: he ordereth the King how to rule the people. Bonav. ad secundam, dist. 35. art. 2. q. 1. And therefore in the name of God, and for Christ jesus sake, let me persuade you to put away all causeless fears and groundless jealousies, and trust your King; if not, trust your God; and let your will, which is so unhappy in itself, become right and equal, by receiving direction from the will of God; and remember what Ulpian the great Civilian saith, that rebellion and disobedience unto your King is proximum sacrilegio crimen, and that it is in samuel's judgement as the sin of witchcraft, The remembrance of his oath should be a terror to the conscience of every rebel. whereby men forsake God, and cleave unto the Devil: and above all, remember the oath that many of you have taken, to be true and faithful unto your King, and to reveal whatsoever evil or plots that you shall know or hear to be contrived against his Person, Crown, or Dignity, and defend him from them, Pro posse tuo, to the uttermost of your power, So help you God. Which oath, how they that are any ways assistant in a war against their King, can dispense with, I cannot with all my wit and learning understand: and therefore return, O Shulamite, return, lay down thine arms, submit thyself unto thy Sovereign, and know, that as the Kings of Israel were merciful Kings, so is the King of England; 1 King. 20.32. thou shalt find grace in the time of need: but delay not this duty, lest, as Demades saith, the Athenians never sat upon treaties of peace, but in mourning weeds, when by the loss of their nearest friends they had paid too dear for their quarrels, so thou be driven to do the like: for (except the sins of the people require no less satisfaction than the ruin of the Kingdom.) I am confident, and am ready to hazard life and fortunes in this confidence, that the goodness of our King, The Author's confidence of the King's victory. the justness of his cause, and the prayers of all honest and faithful Ministers for him and our Church, will in the end give him the victory over all those his rebellious enemies, that with lies, slanders, and false imputations, have seduced the King's subjects, to strengthen themselves against their Sovereign: and all the World shall see, that as Christ, so in Sensu modificato, this Vicegerent of Christ, shall rule in the midst of these his enemies, and shall reign until he puts them all under his feet. And because we never read of any rebellion (not this of Corah here, A rebellion, that the like was never seen. which of above six hundred thousand men had not many more than 250. Rebels: nor that of Absalon against David, who had all the Priests and Levites, and the best Counselors, and a mighty Army with him, such as was able to overthrow Absalon and twenty thousand men in the plain field; nor Israel against Rehoboam, because they did but revolt from him, and not with any hostile Arms invade him; nor the Senate of Rome against Caesar, though he was the first that entrenched upon their liberty, and intended to exchange their Aristodemocracy into a Monarchy, nor any other that I can remember, except that Council which condemned Christ to death) that was grown to that height to be so absolute and so perfect a rebellion in all respects, as that a whole Parliament in a manner, and the major part of the Plebeians of a whole Kingdom, should make a Covenant with Hell itself, yea, and which is most considerable, that (as I understand the beginning of this rebellion in this Kingdom of Ireland was) the Commenalty therein should so fascinate the Nobility, as to allure them so long to confirm their Votes, till at last they must be compelled in all thhings to adhere unto their conclusions; that they, whose power was formerly most absolute without them, must now be subordinate unto them, that the strength of the people may defend the weakness of the Nobility from that desert, which they merited by their simplicity, to be seduced to join with them to rebel against their King. Therefore, if any faction in any Parliament should thus combine against the Lord, and against his anointed, there is no question, but their reducement to obedience, will make that Majesty, which shall effect it, more glorious to posterity, than were any of all his Predecessors. And therefore I say again, Return, O Shulamite, return, and remember I pray thee, remember, lest my words shall accuse thy conscience in the day of judgement, that we are often commanded in many places of the Scriptures, to obey our Kings, but in no place bidden, nor permitted to rise up and assist any Parliament against our King: if thou sayest thou dost not do it against thy King, but against such and such that do abuse the King; I told you before, that whosoever resisteth him that hath the King's authority, resisteth the King; and therefore the whole World of intelligible men laugheth at this gullery, and he that dwelleth in the Heavens shall laugh it to scorn; when with such aequivocation men shall think to justify their rebellion; and I hope the people will not still remain so simple, as to think that all the Canon and the Musket shot which the enemies of a King should make at him, must be understood to be for the safety of his person. And as neither private men, nor any Senate, nor Magistrate, That the Pope hath no power to licence any man to make war against the King. nor Peers, nor Parliament, can lawfully resist and take arms against their King; so neither Synod, nor Counsel, nor Pope, have any power to depose, excommunicate, or abdicate; or to give immunities to Clergy, or absolution to subjects, thereby to free them from their duty and due allegiance, and to give them any colour of allowance to rebel and make war against their lawful King. And this point I should the more largely prosecute, because the natives of this Kingdom are more addicted to the Pope and his Decrees, than any others of all the King's Dominion; Pareus in Rom. 13. johan. Bede. in the right and prerogatives of Kings: and the Treatise entitled God and the King. but the bulk of this Treatise is already too much swelled, and I hope I may have hereafter a fit opportunity to enlarge this Chapter: and therefore till then, I will only refer my Reader unto Pareus, John Bede, and abundance more, that have most plentifully written of this Argumenh. And so much for the persons against whom they rebelled, Mosec their King, and Aaron their High Priest, or chief Bishop; and both these the prime Governors of God's people, whom they ought by all laws to have obeyed, and for no cause to have rebelled against them. CHAP. XI. Sheweth what these Rebels did: How by tenue several steps and degrees (1. Pride. 2. Discontent. 3. Envy. 4. Murmuring 5. Hypocrisy. 6. Lying. 7. Slandering. 8. Railing. 9 Disobedience. 10. Resistance.) they ascended to the height of their Rebellion; and how these are the steps and the ways to all Rebellions, and the reason which moved men to Rebel. We are to consider Quid fecerunt, 3. Part. What these Rebels did. what these Rebels did. Cajetan saith, Zelati sunt. Tirinus saith, Irritaverunt. The vulgar Latin saith, Aemulati sunt. Our vulgar English saith, They angered Moses: and our last English saith, They envied Moses. And indeed the large extent of the Original word, and the diversity of the Translation of it showeth the greatness of their iniquity, and the multi-formity or multiplicity of their sin: And therefore that you may truly understand it, you must look into the History * Numb. 16. , and there you shall see the whole matter; the conception, birth, strength, and progress of their sin: for, 1. This sin was begotten by the seed of Pride; they conceived an opinion of their own excellency; excellency, that bewitched men to rebel, thinking that they are inferior to none, equal to the best, if not superior unto all; and therefore they disdained to be governed, and aspired to the government of God's people: Pride the beginning of rebellion. And then Pride, as the father, begat Discontentment as his eldest Son; they liked not their own station, but would feign be promoted to higher dignity; and because Moses and Aaron were settled in the government before them, and they knew not how either to be adjoined with them, or advanced above them; therefore discontent begat Envy, and they began to pine away at their felicity; and so our last English reads it, They envied Moses. 2. Private meetings do often produce mischiefs. This sin being thus conceived in the womb of the heart, at last it cometh forth to birth at the mouth; for out of the abundance of the heart the mouth speaketh: and they begin to murmur and mutter among themselves, and as Rebels use to have, they have many private meetings and conventicles among themselves, where they say, we are all good, 2 Sam. 15.3, 4. we are all holy, and they are no better than we; and as Absalon depraved his father's government, and promised justice and judgement, and golden mountains unto the people, if he were King: so do they traduce the present government with all scandalous imputations, and profess such a reformation, as would make all people happy, if they were but in Moses place; or made over him, or with him, the Guardians and Protectors of the Commonwealth. And so now you see this ugly monster the son of Pride and Discontentment, is borne into the world, and spreads itself from the inward thought to open words. Then Moses hears the voice of this infant, which was not like the voice of Jacob, but of the Serpent, which spiteth fire and poison out of his mouth. And therefore lest this fire should consume them, and these mutterers prove their murderers, Moses now gins to look unto himself, and to answer for his brother; he calleth these rebels, and he telleth them, that neither he nor his brother had ambitiously usurped, but were lawfully called into those places; and to make this apparent to all Israel, he bade these Rebels come out of their Castles to some other place, where he might safely treat and confer with them; and that was to the Tabernacle of the Lord: that is, to the place where wisdom and truth resided, and was from thence published and spread to all the people, and there the Lord should show them whom he had chosen. And here I do observe the care and wisdom of the Prophet, that at the first appearance of their design, The wisdom of Moses. would presently begin to protect his brother, before their rebellion had increased to any strength; for had he then delivered Aaron into their hands, his hands had been so weakened, that he had never been able afterwards to defend himself; to teach all Kings to beware, that they yield not their Bishops and Priests unto the desires of the people, which is the forerunner of rebellion against themselves: for as King Philip told the Athenians, that he had no dislike to them, but would admit them into his protection, so they would deliver to him their Orators, which were the fomentors of all mischief, and the people were mad to do it, The witty tale of Demosthenes to save the Orators, and to assureal Kings that if Aaron's tongue, & the Prophet's pen persuade not the conscience to yield obedience, Moses power and joshuas sword may subdue the people to subjection, but never retain them long without rebellion. till Demosthenes told them, how the Wolf made the same proposition unto the Sheep to become their friends and protectors, so they would deliver their Dogs, which were the cause of all discontent betwixt them, and the Sheep being already weary of their Dogs, delivered them all unto the Wolves, and then immediately the Wolves spared neither Sheep nor Lamb, but tore them in pieces without resistance: even so, when any King yields his Bishops unto the poples' Votes, he may fear ere long to feel the smart of this great mastake. Therefore Moses wisely delivereth not his brother, but stoutly defendeth him, who he knew had no ways offended them, and offered, if they came to a convenient place, to make this plain to all the people. But as evil weeds grow apace, and lewd sons will not be kept under, so the more Moses sought to suppress this sin, the faster it grew, and spread itself to many branches; from secret muttering, to open railing, from inward discontent, to outward disobedience, they tell them plainly to their faces, they will not come, Evil mengrow worse, & worse. Vers. 12. è Castris, from their strong holds: they accuse them falsely, that Moses their Prince aimed at nothing but their destruction, and to that end, had brought them out of a good land to be killed in the wilderness, Vers. 13. Moses is in a strait. and contemning them most scornfully in the face of all the people, whatsoever Moses bids them do, they resolve to do the contrary. So now Moses might well say with the Poet, Quocunque aspicio nihil est nisi pontus, Fluctibus hic enmidus, nubibus ille minax. & aether. And therefore it was high time this evil weed should be rooted out, or else the good corn shall be choked; these Rebels must be destroyed, or they will destroy the Governors of God's people; and Moses now must wax angry, Nam debet amor laesus irasci, otherwise his meekness had been stupidness, and his mercy had proved little better than cruelty; when as to spare the Wolf is to spoil the Sheep: and because these great Rebels had with Absalon, by their false accusations of their Governors, and their subtle insinuations into the affections of the people, stole away the hearts of many men; therefore Moses must call for aid from Heaven, and say, Exurgat Deus; and let him that hath sent me now defend me: So God must be the decider of this dissension as you may see he was in the next verse. And by this you find, Quid fecerunt, what these Rebels did; and how their sin was not Simplex peccatum, but Morbus cumulatus, a very Chaos, and an heap of confused iniquity: for here is, 1. Pride. 2. Discontent. 3. Envy. 4. Murmuring. 5. Hypocrisy. 6. Lying. 7. Slandering. The tenfold sin of rebels. 8. Railing. 9 Disobedience. 10. Rebellion. A monster indeed, that is, a ten headed, or ten horned beast. 1. Pride, 1 Pride. which bred the distraction in the Primitive Church, and will be the destruction of any Church, of any Commonwealth, was the first seed of their rebellion; for the humble man will easily be governed, but the proud heart, like a sturdy oak, will rather break then bend. 2. Discontent was the second step, 2. Discontent. and that is a most vexatious vice; for though contentation is a rare blessing, because it ariseth either from a fruition of all comforts, as it is in the glorious in Heaven; The poison of discontent. or a not desiring of that which they have not as it is in the Saints on earth; yet discontent is that which anointeth all our joys with Aloes: for though life be naturally sweet, yet a little discontent makes us weary of our lives, as the Israelites, that loved their lives as well as any, yet for want of a little water, say, O that we had died in Egypt. And Haman tells his wife; Hester 5. 1●. that all the honour which the King and Queen shown unto him, availeth him nothing, so long as Mordecai refused to bow unto him. And discontent may as well invade the highest as the lowest; for as none is so bare but he hath some benefits, so none is so The common condition of man to be ever wanting something. full but he wanteth something; as the Israelites had Manna, but they wanted water; and when they had water they wanted flesh, and this want made them discontented; so these Rebels had the dignity to the Levites, and to be Peers, of high places, and heads of all their families, which was more than they deserved; but they wanted the honour to be Priests, and to be Kings, the chief Governors of God's people, which they desired; and therefore were discontented, because their conceit was unsatiable, and their desires unsatisfied. 3. 3. Envy, As Pride makes men disconted to be inferior unto any, so Discontent makes them always to envy their superiors: and therefore Envy is the third head of this monster, and the third step unto rebellion; How monstrous a sin is Envy. a most hateful vice before God and man, that I should pine away with grief, because God is gracious unto another: and I must be angry with God, because he will not be guided by me in the disposing of his favours: and therefore Saint Augustine calleth this a devilish vice, Gen. 4.8. Act. 7.9. which caused Cain to kill Abel; the Patriarches to sell Joseph; the Medes to molest Daniel; and the Nobility of jury to persecute good King David, Cyprian in Serm. de Livore. and to crucify the son of David, Christ himself; Et ideo periere, quia maluerunt Christo invidere, quàm credere. And yet herein I must commend Envy, that as the Poet saith— Sat licet injustus livor: though it be unjust to others, yet it is very just, to destroy them first that would destroy others; as the envy of these rebels did Sampson-like, pull down the house upon their own heads; and will most likely bring destruction unto those that follow them in rebellion. 4. 4. Murmuring. Murmuring is a secret discontented muttering one to another of things that we dislike, or persons that we distaste; and the very word in all languages seems as harsh unto our ears, as the sin is hateful unto our souls: for in Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in Latin, Murmurare; in English, to Murmur; in British, Grwgnach; a sad word and a sour sin: therefore the wise man saith, Beware of murmuring, Exod. c. 15. c. 16. c. 17. which is nothing worth; and yet this sin was frequent among the Israelites, (three times in three Chapters) that they could never leave it, till as Saint Paul saith, 1 Cor. 10. They were destroyed of the destroyer. 5. Hypocrisy is when a man seems to be what he is not, 5. Hypocrisy. for as Saint Hierome saith, Qui intus Cato, foris Nero, hypocrita est; he that talks of peace, and prepares for war; that protesteth loyalty, and yet hates his King; that in his words will advance the Church, but in his actions will overthrow the Churchmen; that commends all piety, but commits all iniquity; that will not swear for a Kingdom, but deceive for a penny; that pretends the safety of the King's Person, but purloineth away all his power; that will bent his knee, and say, Hail King, but will spit in his face, and crown him with thorns, he is an hypocrite: So these rebels say, they are all holy, they love all their brethren, they hate usurpation, and cannot endure the tyranny of these Governors, but indeed, though they cried, Templum Domini, Templum Domini, all for the King, and all for the Church; all for Moses, and all for Aaron; yet notwithstanding this voice of jacob, they had the hands of Esau, and they would have brought Moses and Aaron to confusion, as they brought themselves to destruction, This is the property of an Hypocrite, and therefore Job speaking of an hypocrite, saith, (and it is exceedingly well worth the observing) Though his excellency mount up to the heavens, and his head reach unto the clounds, yet he shall perish for ever like his own dung; they which have seen him, (that is, they which came out to see his pomp and his greatness, and have admired at the greatness of his glory) shall say, where is be? or, how chance he doth not ride on with his honour? job answereth, The eye which saw him shall see him no more, that is, job 20.6, 7, 8, 9 in the like majesty, neither shall his place any more behold him: for, He shall flee away as a dream, and shall not be found; yea, he shall be chased away as a vision in the night. And our Saviour knowing aswell the cruelty, as the subtlety of hypocrites, biddeth us to beware of hypocrites: Mat. 7.15. as the Poet saith, Hypocritas fugito, sicut atri limina ditis. Eat hypocrites as the gates of Hell, Hypocrisy, how odions it is. and believe their actions rather than their protestations: for as in the Old Testament Sodom and Gomorrah are the patterns of all beastliness, so in the New Testament the greatest sinners are threatened to have their portion with the hypocrites. 6. 6. Lying. Lying must follow Hypocrisy at the heels, for were it not for the heaps of lies that kypocrites spread abroad, the world could not possibly be so easily seduced by their hypocrisy; and I read it in a Sermon of a learned Divine, that now adays some phanatique Sectaries of desperate opinions and dispicable fortunes, Master Griffith in his pathetical persuasion to peace, p. 28. (whom the Church and State find to be a malignant party) having little else to do, make it their trade to lie both by whole sale and retail; they invent lies, and vent lies; they tell lies, and writ lies, and print lies; yea, I may add, and more palpable lies, and more abominable, then either Bourne or Butter ever published of the affairs of Germany; and this they do as confidently and impudently, as if they were informed by that lying spirit, which entered as a Volunteer into Ahabs' Prophets; and by lying and raising false rumours, they beget jealousies and fears in the people, and by blowing the coals which themselves kindled, and enlarging the difference betwixt King and Parliament, they set all in a combustion, and bring all into confusion: and that which grieves me most, he saith, that they are Preachers, which in the exuberancy of their misgrounded and misguided zeal do both preach and pray against public peace, as inconsistent with the independency, or rather Anarchy that they aim at. 7. 7. Slandering. Slandering may be coupled unto their lying, because we can slander none with that which is truth, therefore these Rebels say, All the Congregation is holy, and that is a lie, when there can be no holiness in the Rebels; and the Lord is among them, which is another lie, for he will forfake all those that forsake him: then they say Moses and Aaron take too much upon them, which is an apparent slander; and they add, that they lifted up themselves above the Congregation of the Lord, which is another slander, as false as the fathers of lies could lay upon them; for I shown unto you before, how truly they were called, and how justly they behaved themselves in their places, but as Absalon knew well enough, that to traduce his father's Government, was the readiest way to insinuate, and to wind himself into a good opinion among the people, and to make the King odious unto his subjects, so these and all other Rebels will be sure to lay load enough of lies and slanders upon their Governors, Goodwin in his Anti. Caval. Burroughs in his Sermon upon the glorious name of the Lord of Hosts. and so the nameless Author of the Sovereign Antidote, Goodwin, Borroughes, and abundance more, such scandalous, impudent, lying libels, have not blushed, (which a man would think the brazen face of Satan could not choose but do) so maliciously and reproachfully, to lay to His Majesty's charge the things which (as the Prophet saith) he never knew, and which all they that know the King, do know to be apparent lies, and most abominable slanders against the Lord's Vicegerent: but, Quid domini facient, audeant cum talia fures? You know the meaning of the Poet, and you may know the reason why these grand liars, these impudent slanderers, do so impudently belie so good a King, so pious and so gracious a Majesty, for lay on enough, Et aliquid adbaerebit, and throw dust enough in their faces; and let the Governors be never so good, the King as mild and as unreprovable as Moses, and the Bishops like Aaron, the Saints of the Lord, yet some thing will slick in the opinion of the simple, that are not able to discern the subtlety of those distractors. And as they diminish and undermine the credit and reputation of the best Governors, by no other engine than a lying tongue and a false pen, so with the same instruments they do magnify their own repute, and further their unjust proceed, by deceiving the most simple with such equivacall lies, Astrange equivocation. as any sensible man might well wonder, that they should be so insensibly swallowed down; as, when they say, they fight for him whom they shoot at; and they are for the King, when with all their might and main they strive to take away his power, to pull the sword out of his hand, and to throw his Crown down to the dust; which is so strange a kind of equivocation, as might well move men with Pilate, to ask what is truth; which we can never understand, if any of these things can be true: which (as one saith most truly) is one of the absurdest gulleries that ever was put upon any Nation; The tale of an Anabaptist. much like that Anabaptist which I knew, that beat his wife almost to death; and said, he beat not her, but that evil spirit that was in her. Therefore the Lord hateth this abominable sin, because it is impossible the people should be so soon drawn into rebellion, if they did not credit these defamations: But the wise man tells us, that Stultus credit omni verbo; therefore no wise man will believe those false and wicked slanders, that such malicius Rebels do spread abroad against their King, Prince, or Priest, or any other Governor of God's people. 8. After they had thus slandered these good men, they fell to open railing against them, 8 Railing. as you may see, Numb. 16.13, 14. for now they had eaten shame, and drunk after it; and therefore they cared not what they said; and so now we find how the Rebels deal with our King, and with our Bishops too; with our Moses, and with our Aaron, for here in Ireland they rebel against their Sovereign, because he is no Papist, and will not countenance the Papists as they desire: And in England, they rail at him, and rebel against him, because they say, he is a Papist, and doth connive at Popery, and hath a design to bring in Popery into the Kingdom, which is as flat a lie as the father of lies hath ever invented. So the Bishops here are driven out of all, (as myself am expelled, aedibus & sedibus, and left destitute of all relief) because we are no Papists, but do both preach add write against their errors, as much as any, and more learnedly than many others. And in England we are persecuted, and driven to fly from place to place, or to take our place in a hard prison, (as myself have been often forced to fly, and to wander in the cold and dark long nights) because we are Papists, and so Popishly given: good God, what shall we do, whither shall we go, or what shall we say? for, Nusquam tutae fides,— nec hospes ab hospite tutus. We cannot confide in the confiders, to whom we are become malignant enemies for speaking truth, noither dare we trust in the followers of the public faith, nor in the professors of the Catholic faith, whereof men maliciously rejecting their godly Bishops, rebelliously fight against their lawful King, and wortally wounding their own souls, have made a shipwreck. But, If they called the Master of the house Beelzebub, if they said he was a glutton and a drunkard, what wonder if they say these things of us? and if Christ the King of Kings was crucified betwixt two Thiefs, what marvel if this servant of Christ, our King be thus pressed, opposed, and abused betwixt two rebellious factions? and when we see our Saviour and our King thus handled, it is less strange to find the Bishops and the Priests persecuted and crucified betwixt two heretical and tyrannical parties. Well: Jerusalem, Jerusalem, that killest the Prophets and stonest them that are sent unto thee, take heed lest the King of peace shall say unto thee, Verily, thou shalt see me no more, till thou sayest, Blessed is he that cometh in the name of the Lord. 9 When they were grown thus impudent, 9 Disobedience. from bad to worse, both over shoes and over boots, than disobedience must needs follow; and therefore now putting on their brazen foreheads, they tell Moses plainly, We will not come to thee; we will do nothing that thou willest, but will cross thee in all that thou intendest: this is our most peremptory resolution. And so we see, that Nemo repent fit pessimus, but the wicked grow worse and worse: first you must lend, than you must give, if not, we will take; or if you deny your goods, we will have your bodies: so at first, what soever we do, it is for the King; and, because this is so palpable a mockery, that as every man knoweth, that they fight against the Earl of Essex and his Army, do war against the Parliament; so they that fight against the King's Army, do as certainly war against the King) than we grow so impudent, as to justify any rebellion against our King; as in England, Goodwin, and that seditious Pamphleter, in opening the glorious name of the Lord of Host, do but a little less: for which application of God's glorious name, and abusing the holy Scriptures, to such abominable transgression of God's holy Precepts, to instigate the subjects to war against their Sovereign, and to involve a whole Kingdom into a detestable distraction: I do much admire that they are not apprehended, and transferred to the King's Bench Bar to be there arraigned, and condemned to be punished according to their deserts. 10. 10. Rebellion. See the place. Joshua 1.16, 17, 18. When these Rebels had proceeded thus fare, then contrary to the loyal obedience which they owed unto their Prince, and which the people promise unto Joshua: They ascended to the height of odious rebellion, which may not unfitly be called Monstrum, borendum, inform, ingens, cui lumen ademptum, and is (as Thucydides saith) all kind of evil; Et qui facit, pecatum non facit, sed ipse totus est peccatum: and therefore Samuel saith, that Rebellion is as the sin of Witchcraft, when men do confederate to give their souls unto the Devil; for now these Rebels are ready to take arms against Moses, and they had reduced all civil order to confused parity, deposed and destroyed their Governors, if the Governor of all the world, by whom Kings do reign, and who hath promised to defend them, had not prevented the same from Heaven. And the reason why they did all this, The reason of their rebellion and proceeded thus far against Moses and Aaron, is intimated in the words of my Text, AEmulati sunt because they would emulate or imulate Moses, that is, to play the Moses, or play the Kings, and play the part of the chief Priest themselves; for this is certain, that none will envy murmur at, slander, and disobey his King so fare as to make any open rebellion against him, but they that in some sort would rule and be Kings themselves; especially when they shall seek so fare to debilitate their Prince, as that he shall be no ways able to make resistance; for they think, if Treason prosper, 'tis no Treason; what's the reason? if it prosper, who dares call it Treason? and none would disobey their Bishops or chief Priests, but they that would and cannot be Bishops themselves; because pride and ambition are the two sides of that bellows, which blows up disobedienee and rebellion. But they that are ill servants will prove worse masters; they that will not learn how to obey, can never tell how to rule; and if Moses were, as these Rebels suggested, a Tyrant; yet the Philosopher tells us, we had better endure one Tyrant, then, as they were, 250 Tyrants. And the Humilie of the Church tells us, that contrary to their hopes. God never suffers the greatest treasons or rebellion for any long time to prosper. Therefore, when under loyal pretences we see nothing but studied mischiefs, and most crafty endeavours to innovate our government, or to embroil the Kingdom in a civil war that so they may fish in a troubled water; let us never be so stupid as to secure them in these actions, to produce our discredit for our simplicity, and destruction for our disloyalty; but rather let us leave them as Delinquents, to the justice of our Laws, and the mercy of the King; and this will be the readiest way to effect peace and happiness to our Nation. CHAP. XII. Sheweth where the Rebels do hatch their Rebellion: The heavy and just deserved punishments of Rebels: The application and conclusion of the whole. 4. WE are to consider, Vbi facerunt, 4. Part. Where they did all this. where they did all this; in castris, non in templis; that is, in their own houses, not in the house of God: for in God's house we teach obedience to our Kings, and beat down rebellion in every Kingdom; this is the Doctrine of the Church. But in our houses, in our cabins and corners, in private conventicles, they teach rebellion, which is the Doctrine of those Schoolcs. Our houses are our castles And these Schools are called Castra, Tents, or Castles; because indeed every man's house is his castle, or his fort, where he thinks himself sure enough; so did those rebels, and they would not come out of them: neither Moses the King could compel them, nor Aaron the Priest could persuade them to come out of their castles, and forsake their strong holds, which their guilty consciences would not permit them to do: and so all other rebels will never be persuaded to forsake their places of strength, until God pulleth them, as he did these Rebels, out of their holes: for were it not for these Castra, the Cities and Castles that they possede they could not so (like subtle Foxes) run out and in, to nullisie the property, and to captivate the liberty of the King's faithful subjects as they do; for, though they do all this under those fair pretences, for the defence of the true religion, the maintenance of our liberties and the property of our estates: yet for our religion, it is now amongst us as it was in the days of S. Basil, Basilius de Spiritus Sancto, c. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one is a Divine; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. all the bounds of our forefathers are transgressed, the foundation of doctrine and fortification of discipline was rooted up; and the innovators which never had any other imposition of hands, but what they laid upon themselves, have matter enough to set forward their sedition; and for the other pretences, I dare proclaim it to all the world, that mine own experience believeth the liberty of the subjects, and the property of our goods, and the true Procestant Religion could not possibly be more abused, than it hath been by them that came in the name and for the service of the Parliament: and therefore I would to God, that all the oppressions, injustice, and imprisonments, that have been made since the beginning of this Parliament, were collected and recorded in a book of remembrance, that all the world might see and read the justice and equity of our Parliament, and the iniquity, oppression, and rapine of them, that to enrich themselves, deprive us of our estates and liberties, How the Parliament Rebels have enriched themselves in Ireland. and that under the Parliaments name; for I hear, that as many have been impoverished, so many both of the Lords and Commons in this Kingdom of Ireland; that, before the Conjunction of these malevolent martial Planets, were very low at an ebb, and their names very deep in many Citizen's books, have now wiped off all scores, paid all their debts, and clad themselves in Silks and Scarlet, but with the extorted moneys, and the plundered goods of the loyal subjects: I hope it is not so in England. Yet as Platina tells us, Platinas story of the Guelphs and Gibilines. that when the Guelphs and the Gibilines, in the City of Papia, were at civil discord; and the Gibilines promised to one Fecinus Caius all the goods of the Guelphs, if he assisted them to get the victory, which he did; and after he had subdued the Guelphs, he seized upon the goods of both; and when the Gibilines complained that he broke his Covenant, to pillage their goods, Catus answered, that themselves were Gibilines, but their goods were Guelphs, and so belonged unto him: So both in England and Ireland. I see the Parliament Forces and the Kebels, (I hope contrary to the will of the Parliament) make little difference betwixt Papist and Protestant, the well affected and disaffected; for they cannot judge of their affections, but they can discern their estates, and that is the thing which they thirst after; Haud ignota cano. But you will say, these are miseries unavoidable, accidents common to all war, when neither side can excuse all their followers. I answer, Woe be to them therefore that were the first suggesters and procurers of this war, and cursed be they that are still the incendiaries, and blow the coals, for the continuance of these miserable distractions. I am sure his Majesty was neither the cause, nor doth he desire the prolonging thereof for the least moment; but as his royal father was a most peaceable Prince, so hath he showed himself in all his life, to follow him passibus aequis, and to be a Prince of peace: though, as the God of peace is likewise a man of war, and the Lord of Hosts; so this peaceable Prince, when his patience is too much provoked, can (as you see) change his pen for a sword, and turn the mildness of a Lamb into the stoutness of a Lion; and you know what Solomon saith, that The wrath of a King is the messenger of death, especially when he is so justly moved to wrath. And so much for the particulars of this Text. 2 Having fully seen the ugliness of this sin, 2. The punishment of these rebels. you may a little view the greatness of the punishment: for, Although I must confess, we should be slow to anger, slow to wrath, yet when the Magistrate is disobeyed, the Minister despised, and God himself disclaimed, it makes our hearts to bleed, and our spirits angry within us: yea, though the King were as gentle and as meek as Moses, the meekest man on earth and the Bishops as holy as Aaron, the Saint of the Lord; yet such disobedience and rebellion would anger Saints; Tirinus' in h. psal. for so Tirinus saith, Irritaverunt, they angered Moses in their Tents, and Aaron the Saint of the Lord: Nay more than this, they angered God himself, so fare that fire was kindled in his wrath, and it burned to the bottom of hell. And as these rebels were Lords and Levites, Clergy and Laity, so God did proportion their punishments according to their sins: for the Levites, that were to kindle fire upon God's Altar, and should have been more heavenly, and those 250 men which userped the Office of the Priests; He sent fire from heaven to devour them: and the Nobility that were Lay Lords, the Prophet tells you, the earth opened and swallowed up Dathan, and covered the Congregation of Abiram. A most fearful example of a just judgement; for to have seen them the ad upon the earth, as the Egyptians upon the shore, had been very lamentable; but to see the earth opening and the graves devouring them quick, was most lamertable, and so strange that we never read of such revenge taken of Israel; Basiil. hom 9 never any better deserved, and which is more, S. Basil saith quod descenderunt in infernum damnatorum: they fell into the very pit of the damned; which doleful judgement, though they well deserved it, yet I will leave that undetermined. And if these rebels proceeding not so fare, whatsoever they intended to offer violence, and to make an open war against Moses, were so heavily plagued for the Embryo of their rebellion, what tongue shall be able to express the detestation of that sin, and the deserts of those rebels, that by their subtlety and cruelty would bring a greater persecution upon the Church than any that we read since the time of Christ, and by a desperate disobedience to a most Gracious King, would utterly overthrow a most flourishing State? a rebellion and persecution, the one against the King: the other against the Church, that in all respects can scarce be paralleled from the beginning of the world to this very day. And therefore except they do speedily repent with that measure of repentance, as shall be in some sort proportionable to the measure of their transgression, I fear God in justice will deal with them as he did with the Jews, 2. Chron. 36.17. deliver them into the hand of their Enemies, that will have no compassion upon young man, or maiden, old man, or him that stoopeth for age; or rather, as he did with Pharaoh King of Egypt, deliver them up to a reprobate sense and harden their hearts, that they cannot repent, but in their folly and obstinacy still to fight against Heaven, until the God of heaven shall overthrow them with a most fearful destruction; the which I pray God, they may foresee in time, and repent, that they may prevent it, that God may be still merciful unto us as he useth to be to those that love his Name. And so much for the words of this Text. Now to Apply all in brief: if God shall say to any Nation, The application of all. I will send them a King in my wrath, and give them Laws not good: let them take heed they say not we will take him away by our strength: for we have read, that he hath authority to give us a King in his displeasure: but you shall never read that we have authority to disobey him at our pleasure, and to say, Nolumus hunc regnare super nos: or if any do, let them know that he which set him up, and settled him over them, is able to protect him against them; & they that struggle against him, do but strive against God: and therefore they have no better remedy, then to pray to God, which hath the hearts of Kings in his hand, that he would, as the Psalmist saith, Give the King his judgements, and his righteousness unto the King's Son that he would either guide his heart to right, and direct his feet to the way of peace: or as he hath sent him in his fury, so he would take him away in his mercy. But for our selves of these Lands we have a King and I speak it here in the sight of God and as I shall answer for what I say at the dreadful judgement, not to flatter him that hears me not, but to inform those of you that know him not so well as I, that had the happiness to live with my ever honoured Lord, the Noble Earl of Pembroke and Montgomery, 16. or 17. years in the King's house, and of them 6. or 7. years in the King's service. He is a most just, pious, and gracious King; and I believe the best Protestant King that ever England or Ireland saw, neither Popishly affected, nor Scismatically led to disaffect, but most constantly resolved to be a true Defender of that true Protestant Faith, which is established by Law in the Church of England, and he is such a King; of so unblameable life, so spotless in all his actions, so clement, and so meek towards all men, and so merciful towards his very enemies, that the mouth of Envy cannot truly tax him, nor malice itself disprove him in any thing. Yet we know that as Moses the meekest among men, and David the best of Kings, were sore afflicted, slandered, and persecuted, not a little, by many of their own obliged subjects; yea, and the best Kings have had the greatest troubles; so this good King hath had for his trial a great part of the like usage. I know not by whom, neither do I indend here to accuse others, but to instruct you, and by what I shown out of this text to teach you above all, to take heed of disobedience and Rebellion towards your King: and to let you understand that what privileges in the New Test. are acknowledged to be due to Heathen Princes, and what prerogatives the spirit of God hath in the Old Testament, warranted unto the Jewish Kings, and what the universal Law of Nature, hath established upon all the supreme Governors, do all of them appertain by unquestionable right unto his most sacred Majesty; and yet his Majesty out of His incomparable goodness insisteth not to challenge all these, but vouchsafeth to accept of these rights and prerogatives, which are undoubtedly afforded him by the Laws of His own Lands: and these come far short, scarce the moiety of the other; because we know, if our Historians have not deceived me, how many of them were obtained, by little better than by force and violence, compelling Kings to consent unto them; whereas Laws should be of a freer nature. And therefore of all the Nations round about us, besides that God hath entrusted Him with us all, we have most reason to entrust him, and to give credit unto His Majesties many protestations (too high to be forgotten by him, or misdoubted by us) for His resolution, to maintain the Liberty of his Subjects, the just Privileges of Parliaments, and the true established Religion in the Kingdom of England: and likewise to rule over us according to our Laws, in this Realm of Ireland. And we have least reason to rebel and take arms against him; and therefore let us not be persuaded by any means by any man to do it, because God will preserve his anointed, and will, as you see, plague the Rebels; but let us pray for our King, and praise God night and day, that he which might have given us a bramble, not only to tear our flesh, but also to set us all on fire, hath given us such a Cedar, such a gracious and a pious King; and if either foreign foes, or domestic Rebels, do press him so, that he hath need of us, let us add our help, and hazard our lives to defend and protect Him that protecteth us; and suffereth all for the protection of God's service, as it was established in the purest time of Reformation, and for the preservation of our Laws from any corrupt interpretation, or arbitrary invasion upon them, by those factious men, that under fair, yet false pretences, have, with wondrous subtlety, and with most subtle hypocrisy, seduced so many simple men, to partake with them not only to overthrow the true Religion, to embase the Church of Christ, that hitherto hath continued glorious in this Nation, and by trampling the most learned under feet, to reduce Popery into this Kingdom, and to bring in Atheism or Barbarism into our Pulpits, when they make their Coachmen and Tradesmen like Jeroboams Priests, the basest of the people, to become their trencher Chaplains and the teachers of those poor sheep, for whom the Son of God hath shed his precious blood, but also to change the well-setled government, and to subvert the whole fabric of this famous Commonwealth, either by their tyranny, or bringing all into an Anarchy; for if we have any regard of any of these things, either true Religion, or ancient Government; a gracious King, and a learned Clergy; a glorious Church, and a flourishing Kingdom; we ought not to spare our goods, or be niggards in our contributions to help his Majesty: yea, as Deborah saith, To help the Lord against the mighty. Or, if we be cold and careless herein, pinurious and tenacious of our worldly pelf, preferring our gold before our God; or fearing graceless Rebels more than we love our gracious King, It may fall out, as Saint Augustine saith, Quod non capit Christus vapit fiscus; or as it did with the Carthaginians, who because they would not assist Hannibal with some reasonable proportion of their estates, they lost all unto the Romans and with the Constantinopolitans that for denying a little to Paleologus, lost all unto the Turks; so we may be rob and pillaged of all, because we would not part with some; and I had rather the King should have all I have, then that the Rebels should have any part thereof. Therefore I hope I shall persuade all good men to honour God with their riches, and to assist His Majesty to the uttermost of their powers, even to the hazard, and to the loss both of liberty and life And doing this, our God which is the King of Kings, will bless us, and defend us from all evil, and make us Kings and Priests to live with him for ever and ever, through Jesus Christ our Lord: To whom with the Father and the Holy Spirit, be all praise and glory, and dominion, from henceforth for evermore, Amen. Amen. Hester 4.16. If I perish, I perish. Yet Esdras 4.41. The truth is great, and will prevail. jehovae liberatori. FINIS. O Eternal and Almighty God, thou Lord of Hosts, that givest victory unto Kings, and deliverest David thy Servant from the peril of the sword, save and defend our King from all dangers, strengthen him that he may vanquish and overcome all his enemies; and be with us O Lord that are thy faithful servants, and for thy sake his Loyal Subjects, to preserve us from the gathering together of the froward, and from the insurrection of the wicked doers, (that are confederate against thee, and against thine Anointed) for jesus Christ his sake, in whom we have ever trusted, through whom we shall never be confounded, and to whom be glory and dominion for ever and ever. Amen.