AN APPEAL TO THY Conscience: As thou wilt answer it at the great and dreadful Day OF Christ jesus.  BEhold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of ●our fire, and in the sparks that you have kindled. This ●hall ye have of mine hand, ye shall lie down in sorrow. ●say 50. 11. 
Printed in the Nineteenth Year of our Gracious Lord King Charles whom, God grant long to reign.   

An Appeal to thy Conscience.  
READER, whosoever thou art, I charge thee before God, 
2 Tim. 1. 4. 3.  and the Lord jesus Christ, who sha●l judge the quick and the dead at that his appearing, and in his Kingdom, suffer wholesome doctrine, and say aside the itching ears of these times, that after their own lasts get them an heap of teachers. Censure not before thou hast read it, and be as free from faction, as the Author of this Treatise is from Popery, Socinianism, Arminianism, or any by relation whatsoever, which might draw him into error. Spit our now the venom of envy and sedition, if thou art empoisoned therewith, it may be God may so work by his holy spirit in thy heart, that thou mayest acknowledge the truth, and never suck in that venom again, & by repentance 
3 Tim. ●. 25. 26.  mayest come to amendment out of the snare of the Devil, of whom thou art taken prisoner (till then) to do his will.  
But thou, O happy Christian, who knowest these things, and dost them, be assured, all the blessings are thine which God promiseth from Leu. 26. verse. the third unto v. the 14. and take this exhortation from St. jude, that thou earnestly contend for the faith which was once delivered unto thee, & be steadfast, not carried about with every wind of doctrine, as multitudes of corrupt men are in our days, who are raging waves of the Sea, foaming out their own shame, murmurers, complainers, walking after their own lusts, having me●● persons in admiration because of advantage, mockers, separating, sensual, having not the spirit, though they boast of nothing more: Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities, and by wresting the word of God, do seek to maintain their rebellion, schisms, factions, and their cursed speakings, daily vented abroad in their pamphlets, to the great dishonour of God, the scandal of His Church, and the infamy of our State.  
And since the lawfulness of any action is the surest ground for hope of God's blessing thereon: which (as the pretence runneth) is To defend 〈◊〉 Protestant Religion, and root out Popery and Idolatry; to obtain the ●ust liberty of the subject; and ●o free them from slavery and oppression; We 〈◊〉 ●herefore with all sincerity and plainness, not handling the word of God deceitfully, but by manifestation of the tru●h, commending ourselves to ev●ry man's conscience 
2 Cor. 4. 2.  in the sight of God, ●y not other foundation but what the Scriptures have confirmed, which is,  
That subjects may not take up a●m●s Against their lawful Sovereign, because He is wicked an unjust; no, though He be an Idolater and Oppressor.  
The Reasons are.  
First, because it were an high presumption and impiety in us to limit that 
1 Reason.  command which God doth not limit. Now our obedience to Superiors is always commanded without limitation: For God doth not command us to obey our Rulers only whilst they are good, bu● indefinitely, be they good, be they bad, Obey them that have the rule over you, and submit yourselves, Heb. 13. 17. Honour the King, 1 Pet. 2. 17. Speak not evil of the Ruler of thy people Exod. 22. 28. Thou must hold thy tongue, much more thy hands. And St. Paul did acknowledge that unawares he had offended against this precept in reviling Ananias, though he was a most wicked Highpriest. Acts. 23. 2, 3, 4, 5.  
Secondly, we may not think evil of the King, ●herefore much less may 
2 Reason.  we take up arms against him, Eccles. 10. 20. Curse not the King, no not in thy thought. But who can reveal our thought? Surely God only, Psa. 94. 11. jer. 17 10. And rather than a means shall be wanting, a bird of the air shall carry the voice, and that which hath wings shall tell the matter.  
Thirdly, S. Paul saith, Recompense to no man evil for evil. Rom. 12. 
3 Reason.  19 If thou mayest to no man, then certainly not to thy King, unto whom thou canst not do a greater evil and indignity, then to take up arms against him.  
Fourthly, That which peculiarly belongs unto the Lord, thou oughtest 
4 Re●son.  not without his authority to meddle with: But taking up of arms peculiarly belongs unto the Lord. Deut. 32. 35, where the Lord saith, Vengeance is Mine and of all kind of temporal vengeance taking up of arms, that is, the sword, is the greatest, which made David to choose the pestilence to fall upon his land rather than the sword. 2 Sam. 24. 13. 14.  
Fifthly, Rom. 13. The Apostle argues the point expressly. Let every soul (none excluded) be subject unto the higher powers: for there is no power 
5 Reason.  but of God (if no power, than the power of a wicked Prince is from God) and the powers that be are ordained of God. Whosoever therefore resisteth the power resistteth the ordinance of God: and they that resist, shall receive to themselves damnation. Here is a heavy penalty laid, not the confiscation of thy goods, nor the quartering of thy body, but far worse, the everlasting damnatio●●●th of soul and body in hell fire for ever.  
Observe under what pours St. Paul lived, and to whom he command● this subjection, even to those Idolatrous, bloody Emperors, Claudi●s and Nero.  
Neither is St. Paul alone, for St. Peter also joins with him, Submit yourselves to every ordinance of man, for the Lords sake, unto the King as supreme, for so is the will of God, 1 Pet. 2. 13▪ 15.  
Sixthly, S●lomon counsels every wise man to keep the King's Commandment, 
6 Reason.  and that in regard of the oath of God. Eccles. 8. 1. 2. Here the Covenant made by the people to obey the King is called, the oath of God. And who dare sin so far against his own soul, as to break this oath of God by disobedience and rebellion? Nor art thou, Reader, fr●e from this oath of God, who hast taken the oaths of supremacy and Allegiance unto the King, and hast so solemnly vowed to keep the late Protestation, which includes them both.  
But Solomon goes further, and tells us, The King doth whatsoever pleaseth him, where the word of a King is, there is power, and who may say unto him, what dost thou? Now by the common rule, Quod quaestiones affirmativ● resolver●ntur negatiuè, the sense is, That none may say unto the King what dost thou? How none? Thou wilt say, may not his judges? or if not they, may not the Captains of his Host? o● if not they may not his Princes and Nobles? or if not they, may not the great Council of 70▪ Elders? mentioned Numb. 11. 16. The Scriptures answer, none may, none at all; for who may say unto the King, what dost thou? or (as job asked the question) is it fit to say to a King, Thou art wicked? and to Princes, Ye are ungodly? job 34. 18,  
Seventhly, God commandeth, Tou●h not mine anointed, Psal. 105. 15. Therefore ●hou mayst not smite him, Therefore thou mayest not be●re 
7 Reason.  arms against Gods anointed. But if thou shouldest slay His anointed, which ●e adventure thou mayest do, if thou fightest against Him, how hideous a monster shalt thou appea●e to be before the Lord in the day of judgement?  
Thou mayest not smite or curse the father of thy flesh, be he good, be ●● bad. Exod. 21. 15. 17. Prov. 20. 20. Nor set light by him. Deut. 27. 16. nor withdraw thy obedience from him, Mal. 1. 16. Therefore much less mayst thou smite or curse Gods anointed, or set light by him, or withdraw thy obedience from him: whom not only the fift Commandment enjoins thee to honour, Exod. 20. 12. but even the Heathens will tell thee, that he is more than thy Father, for he is Pater tui, Pater Patrum, et Pater Patriae, The▪ Father of thee, the Father of thy Fathers, and the Father of thy Country 
8 Reason.   
Eightly, for subjects to take up arms against their own King, though an Idolater and opressour, is contrary to the practice of God's people in all ages, for the Israilites were subject unto Pharoth, and though he was a Heathen and, sore Oppressor, yet they were so far from rebellion, that they would not go out of Egypt with out his leave. Exod. 4. 23. and 7. 16. 12. 31.  
We read that Solomon was an Idolater. 1. K. 11. 15. and a great Oppressor, chap. 12. 6. yet the Israelites patiently submitted unto his yoke and rebelled not.  
Abijah was an abominable Idolater, and an allower of sodomy, 1. K. 15. 3. 12. yet his subjects rebelled not.  
Ahab was an Idolater. 1. K. 16. 31. a slayer of God's prophets, chap. 18. 4. and an oppressor, Chap. 21, 19 yet his subjects rebelled not.  
Manasseh was a great ●dolater and bloody Opressour, 2. K. 21. yet his subjects rebelled not.  
Ahasuerus was an Heathen, and by the false accusation of wicked Haman, made a decree to destroy, to kill, and to cause to perish all jews, both young and old, little children, and women, in one day: yet he Iewes made use of no other weapons, but what God had allowed, Mourning, fasting Weep, and wailing, and would not defend themselves against that most unjust and bloody decree, till the King had granted them leave at the request of Queen Esther▪ Esther 3. 13. and chap. 4. 1. 3. 16. and chap. 8. 3. 11.  
In brief, which of the Prophets did stir up the people to take up arms against their Sovereign, though they lived under many Idolatrous and cruel Princes? Nay, he●re what St. james writes, chap. 5, 10. Take my Brethren, the Prophets for ensample of suffering adversity, and of long Patience.  
jeremiah, by the express commandment of God charged Zedekiah King of judah, and all his people, to be subject unto Nebuchadnezzard King of Babylon, chap. 27. 4. 8. 12. who was a great Opressour and Idolat●r. Dan. 1. 2, 3. and 3. 1. 19  
Christ our Saviour taught us obedience unto the higher powers, by paying tribute unto Caesar, and expressing how careful H● was lest He, or any of His Diciples should offend them. Matth, 17. 25. 27 And He commands to render unto Cesar the things which are Caesar's. chap. 22. 21. And when the officers of the jews took Him, and bound Him, and led Him, away to Annas and Caiph●s (john. 18. 12. 13.) it is testified, That he was led as a sheep to the slaughter, and like a Lamb d●mbe before his shearer, so opened He no● his mouth▪ Acts. 8. 32. And even on the Cross, that shameful and cursed death of the cross, He prays for His persecutors, Father for give them, for they know not what th●y do, Luke 23. 34.  
Behold, behold h●re thy Saviour, and take not upon thee the name of Christian, if thou wilt not imitate Christ. He was obedient to the laws of the Heathenish Emperors of Rome; He commands thy obedience also, He patiently submi●s himself unto the censure of those wicked High-priests, and i● the midst of His bitter and unspeakable Tortures on the Cross, His charity breaks forth in a prayer for His tormentors. H●re is no taking up of arms, no doctrine of disobedience unto thy King, no example of rebellion, God is not the auth●r of confusion, but the Devil, who was a murderer from the beginning, 1 Cor. 14. 33. John. 8. 44.  
The Apostles and Christians were subject and obedient u●to the laws and merciless cruelties of the Heathenish and bloody Roman Emperors, blessing their persecutors, being patiented in tribulation, and always praying for their enemies, as Justin Martyr writes, Ap●logia secunda, and Ambrose contra Auxentium, and Tertullian in Apologitico. Yea, the Christians were obedient unto that pro●●st enemy of Christ and hellish Tyrant Julian the Apostate: See Augustine upon Psalm 124.  
Nor was this▪ because the Christians were then few in number, and unable to resist, as some do wickedly aver to the great di●inuion both of the 
D●esse● nobis▪ vi●num erorum ●tcop●arum? Externi sumus, et vestra omnia implevin 〈…〉 bes insul●●, Castel●a, etc. Tertul.  glory of God, and praise of his Saints▪ but Tertullian gives the true reason, Apn● sectam Christian orum occidi licet, o● idere non licet; According to the Profession of the Christians, it is lawful to suffer death and be slain, but it is not lawful to slay. The unlawfulness ●f resisting ●as that which restrained them. As for their number he relates Apolog. chap. 37. that the Christians were so many, that all * City's, Towns, Castles, F●rts and prisons were filled with them. And also Cyprian ad Demetria●um▪ writes thus, N●m● nostrum reluctat●r; quamvis▪ nimius et copiosus noster sit numerus, Non of us do resist, although our; number be exceeding great and copious.  
And certainly, if thou shalt judge with righteous judgement no● making flesh thy arm, thou canst not conclude either from the smallness of their number or the slenderness of provision or defence, that the children of God in a lawful and just cause warranted from God▪ word▪ were at any time unable to resist. The Lord will keep the feet of his saint●, for by strength shall no man prevail. 1. Sam. 2. 9 There ●● no King saved by the multitude of an h●st, a mighty man is not delivered by much strength: A horse is a vain thing for safety. Psal. 33. 16. 17. The battle is not to the strong. Eccles. 9 11.  
jonathan encouraging his Armour-bearer with this▪ That their is nor▪ strain● to the Lord, to save by many or by few smote a garrison of the Philistines▪ and procured thereby the destruction of the whole army, whose number was as the sand which is on th● sea shore in multitude. 1. Sam. 13. 5 and chap. 14. 4. 6. 14. 15. Unarmed David▪ upon the same ground that the Lord saveth not with sword and spear, for the battle is the Lords, assured himself that the Lord wou●d deliver mighty Goliath into his hands, who had an helmet of brass upon his head, and was armed with a coat of male: and the weight of the coat was 5000 sheckels of brass. And he had greaveses of brass upon his legs, and a target of brass between his shoulders. And the staff of his spear was like a weaver's b●am, and his spears head weighed 600 sheckels of Iron. chap▪ 17. 5. 6. 7, 47. So Asa crying unto God and saying. Lord, it is nothing to thee to help, whether with many, or with th●m that have no power Overthrew Zerah and destroyed an cost of Ethiopians consisting of a thousand thousan●, and three hundred charets. 2. chr. 14. 9 11. 13. this carried jehoiada the Priest above all defficu●ties against that bloody, usurping Queen Athal●ah, 2. chr. 24. This was the Church's confidence in David's time, God is our refuge and strength, Therefore will no● we fear, though the earth be removed, and though the mountains be carried into the midst of the sea The Lord of hosts is with us. Psal. 46. 1. 2. 11. And with whom God is (as without doubt he is, was▪ and ever will be with his church) how can they at any time be accounted unable to resist in a just cause?  
Dost thou respect multitude, and is the Lord with the●? Elisha or King Hezekiah will tell three that there be more with thee then against thee. 2. K. 6. 16. and 2 cor. 32. 7. dost thou regard armies? the Lord breaketh the bow and cutteth the spear in sunder, he b●●neth the chariat in the fire. Psal. 46. 9 It is therefore apparent, that if the children of God had had any warrant from God's word by force to resist the wickedness and cruelties of their lawf●ll Sovereigns, they never wanted ability.  
Ninthly, God's heavy judgements upon those▪ who have taken up arms 
9 Reason.  against their Prince, though an Idolater and oppressor, aught to be a warning unto us how we do the like.  
Amon was an Idolater, and his servants conspired against him, and slew him, but the people of the Land (detesting such horrible treason▪) slew all them that had conspired against him. 2. K. 21. 21. 22 23. 24.  
Nabuchadnezzar was an Idolater, cruel Tyrant, and type of Antichrist, yet after that jehoiakin had once yielded up his faith and service unto Him (whereby he became his lawful Sovereign) the Lord was so offended with his rebellion, that he sent not only against him bands of enemies, but also; gave the land of Judah to destroy it, and the Lord gave him into the hand of Nabuchadnezzar, who buried him as an ass is buried, drawn and cast forth without the gate of Jerusalem, 2. K. 24. 1. 2. jer. 12. 19 Dan. 1. 2. Neither was this a sufficient warning, but Zedekiah did also rebel, and was taken by Nebuc●a●nezzar, who gave judgement upon him▪ and they flew the sons of Zedekiah before his eyes and put out the eyes of Zedekiah, and bound him wi●h f●t●ers of brass, and carried him to Babyl●n.  
Lastly, To t●ke up arms against thy lawful Sovereign▪ though he be an Idolater and oppressor is contrary to the doctrine of the Church of England, as it is delivered in the second part of the Book of Homilies, in the last Hom●l: And also against the doctrine of the Fathers, Martyrs, and all holy men, even from Chr●sts ●ime until these last hundred years; as you may s●e●t at large proved in the Book, entitled, The subjests duty.  
Bu● what t●u●li●s thereso clear, which hath not met with some opposition? Let the servant● do what they can, he envious man will find a time to sow tares among the wheat, Matth. 13. 25. 28. Howbeit no point of doctrine hath been longer nor, more generally received in Christ's Church then this hath: for no divine ever doubted thereof, until the wicked jesuites began to flourish, who have turned all Religion into policy, and to maintain their conspiracies, treasons, stabbing, poisoning, banishing, deposing, and murdering of Princes, have by corrupting the Word of God, endeavoured to prove, That Subjects may and aught to take up arms against, resist and slay their lawful Sovereign, if He be an heretic and oppressor.  
But that which is most to be lamented▪ ●s, that many learned men, and otherwise great lights and pillars of the Protestant Church, have through an over ho● and fiery▪ Zeal run into the same path with the jesuites, using the same arguments with them, and alike countenancing sedition and rebellion, to the ruin both of Church and state where they prevail. And since their arguments are by factious spirits, enemies to all peace and government, spread abroad in these unhappy times of public differences, I shall therefore, Reader, for the full satisfaction o● thy Conscience, set them down in order, and according to the Word of God, render unto each a particular answer.  

The first Objection.  
David took up arms against Saul, who causelessly sought his life, 1 Sam. 22. 1, 2. and chap. 24. 18. Therefore Subjects may lawfully take up arms against their Sovereign.   

The Answer.  
To this I answer, That it is falsely alleged that David took up arms against Saul. For if we read the story of David, 1 Sam. we shall always find him flying from one Town to another; never resisting, never sighting. And when the Lord delivered Saul into his hand unawares in the Cave, in the Wilderness of En-gedi, he did not lay hands on, or do the least hurt unto Saul; nay, he acknowledged he committed ●n offence of high presumption, and his heart smote him, because he cut off saul's skirt; n●r would he suffer his men to rise against Saul, but dissuaded them saying The Lord forbidden that I should do this thing unto my master the Lords anointed to stretch forth mine hand against him, seeing he is anointed of the Lord, chap. 24.  
Again, when the Lord delivered Saul into his hands in the hill of Hachilah, and Abishai would have smote him; David forbade, saying, Destroy him not, for who can stretch forth his hand against the Lords anointed, and be guiltless? ch. 26. So that David's carriage towards Saul is worthy the imitation of all faithful and religious Subjects. F●y we may from the causeless wrath of the King, but resist and take up a●mes against Him▪ we may not, David shows us no such example. And it is also observable▪ that though Saul maliciously and unjustly pursued David, yet David continued in his duty towards Saul; always speaking most honourably of him. And in testimony of his loyalty, when Saul did but look● behind him, David stooped with his face to the Earth, and bowed himself; and presently after protesteth that he never sinned against him, 1 Sam. 24. 8, 11. whose loyalty unto Saul is further cleared, 2 Sam. 1. For when the Amalekite brought him word that he had slain Saul, he took hold on his clothes and rend them, and mourned and wept, and fasted until even, with bitter lamentation over Saul. And commanded the Amalekite to be slain and said, How wast thou not afraid to stretch forth thy hands to destroy the Lords anointed. Wherefore David cannot be made a pattern for 
1 Sam. 16. 13. 16.  disloyalty and rebellion: yet he was anointed King before Saul knew him.   

The second Objection.  
When Saul answered, God do so and more also, for thou shalt surely die, J●nathan: The people said unto Saul, As the Lord liveth, there shall not one hair of of his head fall to the ground. So the people rescued jonathan that he died not. 1 Sam. 14. 44, 45. Therefore Subjects may resist their Sovereign.   

The answer.  
To answer this objection, it is necessary to observe the story as it is set down▪ 1 Sam. 14. Where Saul charged the people with an oath, saying, Cursed be the man that eateth any food until evening. And what then followed? Certainly an example of singular obedience in the people, for the Text saith, That though they were pressed with hunger, yet none of the people tasted any food; And further, When the people were c●me into the wood, behold, the honey dropped, but no man put his hand ●o his mouth, for the people feared the oath; only Jonathan unwittingly dipped the end of his r●d in an honeycomb, and put his hand to his mouth. Presently one of the people told Ionathan ●● his father's charge, and in effect that he had broken it. And the Lord himself because of this sin refused to answer Saul when he drew near to him for counsel, v. 36 37, 38. Then Saul called all the chief of the people together, to know by whom this sin was done; and the people, like obedient subjects sai● (as before in the 36 verse,) Do what seemeth good unto thee. The lot than fell upon jonathan, Io●athan confesseth, and in confessing excuseth his fault saying, I did but taste a little honey with the end of my rod, and lo, I must die. Saul answers, thou shalt surely die, jonathan. Then the people began to meditate, and said unto Saul, shall Jonathan die? (As if they should say shall thy son die? thy son jonathan whom thou lovest ●o dear? v 39 shall he die? he, who heard not when thou didst charge the people with the oath? v. 27. he, who hath wrought this day great salvation in Israel? God forbidden. (Let God hinder thee from ●his deed; God in whose power only it is, let him forbid thee) as the Lord liveth (that is most certainly, most assuredly, God shall so turn 
Liberav●runt, Hieron. redemerunt. Jun. & Trem. vide Greg. ● ag. in Reg. cap. 14.  thy heart that) there shall not one hair of his head fall to the ground: for he hath wrought with God this day. So the people (by their mediation and entreaty) rescued, or freed, or redeemed, or delivered jonathan, that he died not.  
Here is nothing but obedience to saul's commands, nothing but loyalty. And therefore thou abusest the Scriptures to allege this place for rebellion and taking up Arms against thy Sovereign.   

The third Objection.  
The ten Tribes of Israel rebelled against Rehoboam, and set up a King amongst themselves because he refused to ease them of the heavy yoke which 
1 K. 12.  his father Sol●mon had laid upon them. And when Rehoboam had raised an army to reduce them unto obedience, the Lord forbade him, saying, Ye shall not go up, nor fight against your brethren the children of Israel, return every one to his house, f●r this thing is from me. Where the Lord does approve thereof. Therefore Subjects may lawfully rebel against their Sovereign, if he be an oppressor.   

The Answer.  
It is true the ten Tribes of Israel rebelled and made jeroboam their King, and 'tis true the Lord forbade Rehoboam to fight against them, saying, Ye shall not fight against your brethren, for this thing is from me. But in what sense?  
Thou must consider herein two things; First, the Action: Secondly, the evil in that action. The Action was the making of jeroboam King▪ and this action was good, and was from the Lord, 1 K. 11. 31. And in respect of this, jeroboam was their lawful King. But the evil in that action which was their falling off, and withdrawing their obedience from Rehoboam, and rebellion, was from themselves, their proud and corrupt natures; And i● respect of this, jeroboam was an usurper; as he confesseth himself, 1 K. 12. 27. If this people go up to do sacrifice in the house of the Lord at J●●usalem, then shall the heart of this people return again unto their Lord, even to Rehoboam.  
But you will reply, the Scriptures say not that this action only of making 
A doubt.  the King was from the Lord, but this thing, that is▪ the whole business was from the Lord. And therefore the withdrawing of their obedience and rebellion was also from the Lord.  
I answer, 'tis true, their rebellion may also be said to be from the Lord; 
Resolved.  but how? Non voluntate Deiefficiente, sed permittente; not that this was wrought or approved by the Lord, but because this as all other sins are, was permitted and suffered by the Lord, who gave them up to uncleanness through the lusts of their own flesh, Rom. 1. 24. And mark what followed, They left all the Commandments of the Lord their God, and made them molten images, even two Calves, and made a grove, and worshipped all the host of Heaven, and served Baal. And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the Lord, to provoke him to anger. Therefore the Lord was very angry with Israel, and removed them out of his sight; there was none left but the Tribe of Judah only. And the Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hands of spoilers, until he had cast them out of his sight. The prime cause and reason of all which, is here given, For He re●t Israel from the house of David, and they made J●roboam the son of Nebat King, and Jeroboam drove Israel from following the Lord, and made them sin a great sin. For the children of Israel walked in all the sins of Jeroboam which he did, they departed not from them, until the Lord removed Israel out of his sight. So was Israel carried away out of their own Land to Assyria unto this day, 2 K. 17.  
See here an example of rebellion, and what a dreadful and unparaleld judgement followed. They were rend from the people of God, given up to their own corruptions▪ cast out of God's sight, delivered into the hands of spoilers; and at length carried into perpetual captivity. Grant, O Lord, th●● by thy judgements the inhabitants of the world may learn righteousness▪ I●a. 26. 9   

The fourth Objection.  
When Joram King of Israel sent to take away the head of Elisha, as he sat in his house with the Elders, ere the messenger came to him, he said to the Elders, see ye how this son of a murderer hath sent to take away mine head? Look when the messenger cometh, shut the door, and hold him fast at the door. 2 K 6 32. Therefore to preserve our life, we may resist the King's Officers, and by consequence the King.   

The Answer.  
This conclusion is not rightly inferred. For it is one thing to hold a messenger fast; and another thing to resist, strike, or slay him. The former does delay the execution o● the King's command; the latter is a high contempt of his power. But if we observe the text, Elisha had just cause to command what he did; not so much to preserve his own life, as to perform the will of the King. For as God had revealed unto him the coming of the messenger, and his message: So he likewise revealed unto him, that Joram was sorry for sending the messenger, and that he himself was coming after with all speed to recall his command. This is implied in the reason which he gives, why they should shut the door and hold him fast at the door▪ to wit, is not the sound of his master's feet behind him? As if he should say, hold the messenger a while, Mox enim Rex ipse aderit, mandati jam paenitens, For by and by the King himself will be here, who at this very time reputes him of his message.  
Joseph. Antiqu. Jud. l. 9 c. 2. Theodoret, in 4. Reg. Interrogat. 22 Lyra, to whom (if need were) I could add many modern interpreters, who all agree in this Exposition.  
Wherefore this endeavour of Elisha to hinder the execution of that command, whereof he knew the King repent, and which the king in person did haste to prevent, was no resisting nor disobedience, but his duty and the ready means to effect the will and desire of his Sovereign.   

The fift Objection.  
Jehu conspired against the said Joram, and killed him, 2 K. 9 14. 24. and was approved and rewarded by God, ch. 10. 30. Therefore to kill a wicked Prince is lawful.   

The Answer.  
This act of Jehu was extraordinary, and by the particular command of God, as appeareth by the words of the young Prophet, when he poured the Oil on his head, 2 K. 9 6, 7. Thus saith the Lord God of Israel, I have anointed thee King over the people of the Lord, even over Israel. And thou shalt smite the house of Ahab thy master. Therefore what Jehu did in obedience unto the special revealed will of God, cannot be a pattern for us.  
So Peter Martyr, loc. come. ●lass. 4. c. 20. Vnum tantùm Jehu contra Dominum suum armavit Deus: quod ut peculiare fuit, ita non est in exemplum trahendum: God armed one only jehu against his Lord and master: which because it was peculiar and extraordinary, is not to be drawn into example. And a little after he hath this observation, Certè si populo sit fas Regno deijcere injustè imperantes, nulli Principes, aut Reges usquam tuti erunt; quamvis enim probè ac sanctè regant, non tamen populo satisfaciunt: If it be lawful for the people to depose those who govern unjustly, then verily not Princes or Kings shall ever be safe; for though they may rule well and uprightly, yet perhaps they do not satisfy the people.   

The sixth Objection.  
They who make the King, may depose the King, and consequently take up arms against Him; But the people make the King, as you see in the first of Sam. 11. 15. And all the people went to Gilgal, and made Saul King there. So 2 King. 14. 21. And all the people of judah took Azariah, and made him King, for his father Ahaziah.   

The Answer.  
To which I answer, That in strict and true understanding, the people do not make the King, but God properly and absolutely makes the King. He is declared by the people, but he is appointed by God. Outward Solemnisation or Coronation he hath from the people, but his Power, Right, and Authority he hath from God. And more particularly (as the Scriptures deliver) from the second person in the most sacred Trinity. Isa. 9 6. Prov. 8. 15. Coloss. 1. 16. 1 Tim. 6. 15. Revel. 17. 14. Who is God over all blessed for ever, Rom. 9 5.  
This is evidently set forth in Holy writ, for God sent Moses to be a ruler. Acts. 7. 35. And God appointed joshua over the congregation of Israel. Numb. 27. 16. 18. The Lord raised up the judges. Judg. 2. 16. The Lord anointed Saul to be Captain over his inheritance. 1 Sam. 10. 1. And though Saul was afterward chosen by the casting of the lot, yet The whole disposing thereof was of the Lord, Prov. 16. 33. 1 Sam. 10. 24. and 14. 41. Afterwards the Lord saith, I have rejected Saul from reigning over Israel: For I have provided me a King among the sons of jesse, 1 Sam. 16. 1. I gave thee, O Israel, a King in mine anger, and I took him away in my wrath, Hosh. 13. 11. And 1 King. 13. 2. a Prophet told Jeroboam of josiah King of judah, three hundred and twenty years before his reign. Neither was Gods power of disposing Kingdoms limited only unto Judah and Israel, but it was, is, and ever shall be, extended over the whole world. He is King of Kings, and Lord of Lords: by him Kings reign, Prov. 8. 15. Not this King only, or that King, but Kings, all Kings whatsoever. Moa●, saith God, is my wash-pot, over Edom will I cast my shoe: over Philistia will I triumph, Psal. 108. 9 I have made the earth by my great power, and have given it unto whom it pleased me, and now I have given all those lands into the hand of Nabuchadnezzar my servant▪ and all nations shall serve him, and his son, and his son's son, until the very tim of his land com●: and then many Nations and great Kings shall serve themselves of ●●m▪ Jer. 27 5 6, 7. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden to subdue Nations before him, I will go before thee, I will break in pieces the gates of brass and I will give thee the hidden r●ches of secret places, that thou mayst know that I the Lord, which call thee by thy name am the God of Israel, Isa. 45. Where God shows, that all Kings are by his particular appointment, in that he called Cyrus by his name above 180. years before his reign.  
And Daniel▪ Chap. 2. 21. God changeth the times and the seasons: he removeth kings and setteth up kings. And Chap. 4. 17. The most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men: which is confirmed in the same Chap. vers. 31. by a voice from Heave●. Daniel told Belshazzar in the very height of his glory, that God h●d finished his kingdom, and given it to the Medes and Persians, Chap. ●. 26, 28. And his Prophecy from the seventh Chap. to the end of his book, is a ●elation how God would govern the world, what Empires there should be, what King and Kingdoms even in particular.  
Whence It is abundantly proved, that God is the sole disposer and maker of Kings and Kingdoms, and that he gives them according to his good pleasure and will. And therefore the Scriptures call the King The Lords Anointed. God's Vicegerent, 2 Chr. 9 8. The Minister of God, because he is ordained of God, Rom. 13. 4. But he is never called the people's Anointed, or the Minister of the people. But though God be Almighty, Gen. 17. 1. and can do whatsoever he pleaseth without means, and therefore can immediately by himself call whomsoever unto the Sovereignty, as he did Moses, Ex 3. 10. and Gid●on, Jud. 6. 14. yet it hath pleased him for the most part to make use of second and outward means, whereby he hath given the Sovereignty unto whom he hath ordained it. And those means or ways as the Scriptures have revealed unto us were either Extraordinary or Ordinary.  
The extraordinary means or ways were three: First, by special Messengers from God himself; And so God gave the Sovereignty to Joshua by 〈…〉 s●s N●m 27. 22, 23. And unto Saul, David, and Jehu, by his Prophets.  
〈…〉 na●● by lot. And so the Lord chose Saul out of all the Tribes of 〈…〉 d that after he was anointed, 1 Sam. 10. 1, 20, 24.  
〈…〉 the King's last Will and Testament, though he had a Son and 〈…〉 And thus David by revelation from God appointed Solo 〈…〉, though Adonijah was the lawful Heir unto the 〈…〉 1. 15. 1 Ch●. 29. 1.  
The ordinary (and still continued) way or means were two: First, by the Sword or Conquest. Thus Abimelech, by the help of the Schechemites, his mother's kindred, obtained the Sovereignty over Israel, Jud. 9 1, 6. Thus Nabuchadnezzar King of Babylon obtained the Kingdom of Judah, 2 King. 24. 1. Thus Cyrus obtained many Nations, Isa. 45. 1.  
Secondly, by birth right or hereditary succession. Thus Rehoboam succeeded Solomon, Abijah Rehoboam, Asa Abijah, jehoshaphat Asa. And it is plain that Birthright was a ve●y great privilege, as you may see, Gen. 4. 7. and 25 5. Exod. 13. 1. and 22▪ 29.  
As touching those extraordinary means, they belong not unto us, unless to remember the Lord in all his ways, Isa 64. 5, and to say with David Lord, how manifold are thy works? in wisdom hast thou made them all, Psal. 104. 24.  
The ordinary means are those which we are to look after. And without doubt, Birthright is to be preserved before Conquest. For the sword is a terrible plague, never laid upon a land but for the sins thereof. Levit. 26. 33. J●●. 24. 9, 10. & 25. 16, 29. And the Conqueror is the rod of God's wrath, Isa. 10. 5. Lam. 3. 1. A hammer, Jer. 50. 23. The Lord's Battle-ax, Chap. 51. 20. But succ●ssion is a blessing both to Prince and people, 2 Sam. 7. 12. 13. 16. 2 King. 10. 30. Psal. 128. 6.  
Observable it is, That throughout the whole Scriptures we read not of any King that was chosen by the voice of the people: Nor of an Aristocracy, which is, where the Nobles govern: Nor of a Democracy, which is, where the people govern: And therefore let them consider how they can answer it at the last day, who shall endeavour to change an hereditary Kingdom into an elective, or any other government whatsoever.  
Now to apply what hath been said unto the objection. I answer, That that power which makes the King, may undoubtedly depose the King, which power is God. As to the Minor, if you affirm that the people do properly and absolutely make the King, it is then false. Neither do the places alleged prove it. For in the 1 Sam. 11. 15. the people's making of Saul King in Gilgal, was nothing else but the people's further and mo●e general acknowledgement (than they had formerly made at Mizpeh) that Saul was their lawful King. And in the verse going before, it is called, The renewing of the Kingdom.  
To the second proof out of the 2 King. 14. 21. that the people made Azariah king. I answer, That the Scriptures intent no more in that place, but that the people Crowned, declared, and received Azariah for their lawful King, which according to the apprehension of common people may be said a making of the King: But if we speak strictly and properly, God made Azariah King. He called him, and he only gave unto him his power, right and authority by hereditary succession, as being Son and Heir apparent unto his Father Amaziah, though the declaration and outward celebration thereof was from the people.   

The seventh Objection.  
If the King break the trust reposed in him by his Subjects, than his Subjects may lawfully take up Arms against him: but by idolatry and oppression, the King breaks the trust reposed in him by his Subjects. Therefore for Idolatry and Oppression his Subjects may lawfully take up Arms against him.   

The Answer.  
This Objection is raised from a false ground. For the King hath not dominion and power from his Subjects by way of trust, but from God, whose Steward he is, and from whom he hath both his kingdom & power. So that by Idolatry and Oppression the King breaks not the trust reposed in him by God, and of which one day he shall give an account unto God, Rom. 14. 12. Indeed Subjects may expect from the King performance of his duty in the well-governing of his Kingdom according to the Laws of God, and the particular Laws of the Country, so far forth as they are not contrary to the Laws of God; and they, who are in fit place may exhort him thereunto: But this expectation of the Subjects is no trust, nor if the King fail their expectation, does he break their trust reposed in Him, because the people have committed nothing to his charge. For as he hath his kingdom from God, so also from God he hath all power requisite to so high a calling, whereby he obtaineth from his people both fear and love; and without which, he were rather the picture and image of a king, than a king.  
And that we might not plead ignorance, the Scriptures have clearly set forth unto us some particulars, wherein his royal power doth consist: as,  
By him War is proclaimed, 2 Chr. 13. 4. By him a Peace is concluded, 1 King. 15. 19 by him the people are assembled: By him the people are dismissed, Josh. 24. 1, 28. 1 King. 8. 1. 66. By him a Law is made: By him a Law is repealed, 1 Sam. 14. 24, 34. Ezra 1. 1. and Chap. 4. 21. By him Offenders are pardoned, 2 Sam. 14. 21. By him all Officers are chosen and established, as well Ecclesiastical as Civil, That is, whether they belong to Church or State: Or (to use the phrase of holy Writ) for every matter pertaining to God and affairs of the King, 1. Chro. 26. 32. See Chapters 23. 24, 25. 27. Gen. 41. 33, 34 41. Exod. 18. 25, 26. 2 ●am. 23. 23. 1 King. 4 3. unto vers. 20. 2 Chr. 17. 7, 8. and Chap. 19 5 8. and Chap. 25. 5. and Chap. 29. 21, 25, 27, 30. and Chap. 31. 2. 5. 9 11, Nehem. 5. 14, 15. Hest. 3. 1. and Chap. 6. 11. Dan. 2. 48, 49. and Chap. 6. 1, 2.  
By him all Arms and Fortifications are disposed and ordered, 2 Sam. 8. 14. 1 K. 9 15, 17, 18, 19 2 Chr. 8. 2. 3 4, 5, 6. & chap. 14. 6 7. & ch. 17. 12, 13, 19 & ch. 26. 9 unto vers. 16. & ch. 27. 3, 4. & ch. 32 5 6, 29. Neh. 7. 1 2, 3.  
In a word, all honour, power, and justice, are in him, and from him. Whence it is manifest, the King hath not his Realm nor Power by way of trust from his Subjects; and therefore the Argument is drawn from a false Principle.   

The eighth Objection.  
If Subjects may never resist their Sovereign than they must obey him in his unlawful commands, but this is contrary to God's Word, Prov. 4. 26, 27. Amos 5: 14. Rom. 12. 9 We ought rather to obey God then men, Act. 5. 29. Therefore in unlawful commands Subjects may resist.   

The Answer.  
To answer this Objection, we must remember that there is a twofold obedience, Active and Passive.  
The Active obedience is to do what we are required: which obedience we ought to yield to our Sovereign when he commands that which is lawful.  
The Passive obedience, is with meekness and constancy to bear the afflictions whereunto God hath appointed us, 1 Thes. 3. 3. Which obedience we ought to yield unto our Sovereign when he commands that which is unlawful. Thus Shadrach, Meshach, and Abednego willingly submitted themselves unto Nebuchadnezzer, to be cast into the fiery Furnace, rather than to worship the golden Image, Dan. 3. 17, 18. And Daniel willingly submitted himself unto Darius, to be cast into the Den of Lyous, rather than to observe his idolatrous decree, Dan. 6. 7, 10.  
Of this obedience is that which our Saviour preached unto his Disciples in the Mount, Matth. 5. 10, 11, 12. Blessed are they which are persecuted for righteousness sake; for theirs is the Kingdom of Heaven. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad; for great is your reward in Heaven: for so persecuted they the Prophets which were before you.  
And Saint Peter exhorteth us unto the same, 1 Pet. 4. 12, 13, 14, 15, 16. Beloved, think it not strange concerning the fiery trial, which is to try you, as though some strange thing happened unto you, but rejoice in as much as ye are partakers of Christ's sufferings. If ye be reproached for the Name of Christ happy are ye. But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busy body in other men's matters. Yet if any man suffer as a Christian, let him not be ashamed.  
God therefore doth always require thy obedience unto thy Prince: If his commands be lawful, than thou must obey him actively, by executing his will; if unlawful, than thou must obey him passively, by submitting thyself unto his punishment. So that there can be no cause or colour for thy disobedience, no ground for thy resistance, unless thou wilt obey neither God nor man.  
The Objections being fully answered, this truth delivered in God's Word remains firm and unshaken, That Subjects may not take up Arms against their lawful Sovereign, because he is wicked and unjust; no, though he be an Idolater and Oppressor.  
But tell me, Reader, if thou canst, where the Scriptures allow thee to take up Arms against thy lawful Sovereign, who is a meek and patiented 
See His Maj 〈…〉 answer to the 19 Propositions.  Moses, a tender hearted David; no Idolater, but a strict and careful maintainer of God's true Religion, and such a one, whom his very adversaries acknowledge to be, The Defender of the true, ancient, Catholic and Apostolical faith. In whom God's graces are so eminent, that though hellish spirits have and do daily foam out their malice against him, yet there is not one who hath or can tax him with unchastity, malice, pride, cruelty, profaneness, negligence of God's service, or any other notorious vice; except his denial of giving away his birthright be a breach of his Royal duty, as the auhour of the Sovereign Antidote would feign persuade us to believe, without proof. 
p. 9   
Nor canst thou justly say, he is an Oppressor, for he hath not only taken away all Monopolies, Shipmoney, and all other grievances from the people, but he hath by public Act damned them for ever. And further to show his justice and Princely clemency, he hath in this Parliament passed many excellent and profitable Acts unto his people; which, if we knew when to be satisfied, would yield in few years more than an hundred sold recompense for all our damages.  
But what Religion art thou of, who carriest the King's faults so long in thy mind, with a desire of revenge? Dost thou say in the Lord's Prayer, Forgive us our trespasses, as we forgive them that trespass against us? and yet bearest thou a grudge towards thy Prince? Christ our Saviour tells us, Matth. 6. 15. If ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses. And Saint Paul commands, Let all bitterness, and wrath, and anger and clamour, and evil speaking, be put away from you, with all malice. And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you, Ephes. 4. 31 32. and yet wilt thou never cease thy wrath and evil speaking against thy King? wilt thou never forgive him? Thou owest unto God more than ten thousand Talents, Matth. 18. 24. And be assured, (for Christ has said it) God will not forgive thee that great sum, if thou dost not from thy heart forgive thy brother, especially thy King, that petty debt which he oweth, and those small trespasses which he hath done unto thee.  
Oh consider! weigh the cause seriously, enter into thine own heart. Against whom dost thou rise up? Whom dost thou oppose? Is it not the Lords Anointed? is he not thy Father, thy Master, thy Head, thy Lord, and Sovereign? Hast thou forgotten how for rebellion Korah and his company, and all that appertained to them went down alive into the pit, and the Earth closed upon them? Numb. 16. 32, 33. Was not traitorous Absalon hanged in an Oak, thrust through the heart with three Darts, while he was yet alive, and afterwards cast into a pit? 2 Sam. 18. 9, 14, 17. And shalt thou glory in thy rebellion against thy lawful, thy peaceable, thy religious Prince, and yet think to escape the judgements of God?  
The Scriptures go yet higher, and tell thee, that to oppose thy Sovereign, is to oppose the Lord himself. Korah rebelling against Moses, is said to rebel against the Lord, Numb. 27. 3. And the people in rejecting Samuel, rejected the Lord that He should not reign over them▪ 1 Sam. 8. 7.  
And not only opposing or resisting is against the Lord; but also not to help thy Sovereign, is not to help the Lord. The inhabitants of Meros' in not helping Deborah their Sovereign, judg. 4. 4. against jabin King of Canaan, are said not to help the Lord, and are therefore by the Lord accursed, ch. 5. 23. Curse ye Meros', (said the Angel of the Lord) Curse ye bitterly the Inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty. If God hath said such a heavy, such a fearful curse on those who do not assist their Sovereign; Oh! what a hideous and dreadful vengeance does attend them who oppose and take up Arms against their Sovereign? Consider this ye that forget God, l●st he tearo you in piece and there be none to deliver you, Psa. 50. 22.   

An Evasion.  
But thou wilt answer, That thou dost not take up Arms against the King, but against His evil Counselors.   

The Reply.  
To which I reply, That this distinction of taking up Arms against evil Counselors and not against the King, is not to be admitted.  
First, because it is a late new invented distinction, coined on purpose to shadow over the ugly face of rebellion; having no colour or ground either in the Scriptures or Fathers. Whereas truth is ancient, and the lip of truth shall be established for ever, Prov. 12. 19  
Secondly, because it is a vain distinction. For to oppose and resist the King's officers, especially his Counsellors, who are his chiefest and highest Officers, is to oppose and resist the King himself, because the power which they have is not from themselves but from the King, who imparts it unto them. And therefore David esteemed Nabals' churlishness unto his servants and messengers as done unto himself, and had destroyed Nabal and his family, had not Abigail, Nabals' wife, pacified him, 1 Sam. 25. 10, 14, 22, 23. So David accounted that which Joab did unto Abner and Amasa, whom he slew, as done unto him: and commanded Solomon to slay Joab, 1 Kin. 2. 5 6, 31. So Vasthi refusing to come by the Chamberlains, who were by King Ahasuerus commanded to bring her, is said, not to have performed the Commandment of the King, and to have done wrong unto the King: for which offence she was put away, Esther 1. 11, 15, 16, 19 Hence it is that our Saviour saith unto his Disciples, He that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me, Luke 10. 16.  
Thirdly, because it is contrary to God's Word, 1 Pet. 13. 14, 15. Submit yourselves unto every Ordinance of man, for the Lords sake, whether it be to the King as supreme, or unto Governors, as unto th●m that are sent by him. For so is the Will of God that with welldoing you may put to silence the ignorance of foolish men. Now who are nearer the King than his Councillors? and who can more properly be called Governors then then they, who sit at the stern, guiding the Commonwealth?  
But le●t thou shouldst think that S. Peter enjoineth thy obedience only unto good Governors, such as do right, and execute justice, he setteth down in the 19, 20, 21, verses, This is thank worthy if a man for conscience toward God endure grief, suffering wrong fully. For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called; because Christ also suffered for us, leaving us an example that ye should follow his steps. Whereby it is plain that S. Peter intended ou● submission even unto evil Magistrates, evil Governors, and consequently to evil Councillors.  
And it is observable, that S. Paul, Rom. 13. 1. commandeth, every soul to be● subject to the higher powers, in the plural number; to teach us, that we must be obedient, not only to the highest powers, to all powers which are above us. But when he speaks of resisting, he speaks in the singular number, Whosoever resisteth the power, to teach us, that we may not resist any one power, though it be in a member or inferior Magistrate, because it is derived from the King, who is the head of all power, and is ordained of God; and therefore he that resisteth the power (though it be subordinate) resisteth the Ordinance of God.  
Here you will say, that what S. Paul calleth the Ordinance of God, S. Peter 
A doubt.  in the place afore cited calleth the Ordinance of man, therefore the Apostles seem not to agree.  
This is easily resolved; For S. Paul speaketh of the efficient cause, and 
Resolved.  that is God, who only maketh the King, and ordaineth all powers, and so every power is the Ordinance of God. But S. Peter speaketh of the final cause, and that is man, for whose good, peace, and welfare, all power is ordained, and so every power is the Ordinance of man, because it is by God vouchsafed for the profit of man, Bucan. Loc. come. 49. § 16.  
And since there is no cause so bade but something is or may be said in excuse thereof, I shall therefore Reader, for the satisfaction of thy conscience (being desirous to remove the least scruple) set down by way of objection those two places of the Scriptures, which are alleged for the taking up of Arms against evil Counsellors, and render unto each a respective answer, though in truth the premises and conclusion be at defiance.   

The first Objection.  
It is expressly commanded, Prov. 25. 5. Take away the wicked from before the King, and his throne shall be established in righteousness; therefore Subjects may take up Arms to remove evil Councillors from the King.   

The Answer.  
To which I answer, That the command there given is not to the people, nor to the Elders, nor to any Council or assembly, but to the King himself, whose duty it is to take away the wicked from before him. And this is cleared:  
First, by comparing this place (as junius and Tremellius do) with Prov. 20. 8. where it is plainly said, A King that sitteth in the Throne of judgement, scattereth away all evil with his eyes.  
Secondly, by David's profession and practice, Psal. 101. 3, 6, 8. I will set no wick●d thing before mine eyes. Mine eyes sh●ll be upon the faithful of the Land, that they may dwell with me. I will early destroy all the wicked of the land.  
Thirdly, by the joint consent of all Translators of the Bible, who give this exposition of the words, that it is not enough that the King be pure himself, but that he put away others that be corrupted. Therefore the person to whom S●lomon speaks in the text alleged, is the King.   

The second Objection.  
Phinehas his ze●le in slaying Z●mri and Cozbi was counted unto him for righteousness, Psal. 106. 30, 31. and was rewarded by GOD with an everlasting Priesthood, Num. 25. 8, 13. Therefore to take up Arms against, nay, to sl●y evil Councillors is lawful.   

The Answer.  
Here is a conclusion drawn from premises which are nothing at all pertinent thereunto. For Zimri and Cozbi were no Counsellors unto Moses, who was then Sovereign; Zimri being the son of Sal●, a Prince among the Simeonites, and Cozbi the daughter of Zur, of a chief house in Midian, Num. 24. ●4▪ 15. Neither can this act of Phinehas be made a pattern to all posterity. For than it would follow, that a Priest or Minister of God's word finding a man and woman, yea a Prince and Princess, in the act▪ of whoredom▪ may lawfully kill them. But this is most repugnant to the Scriptures, because no Divine may execute the material sword. Wherefore this act of Phinehas was by the special instigation of God's Spirit, and not for our imitation.  
Thus, Reader, thou seest the weakness of the objections, and therefore canst not but conclude that this distinction of taking up Arms against evil Counselors, and not against the King▪ is a new, frivolous▪ groundless distinction, contrary to the Scriptures, and a mere Cloak to hid the horrid and hateful sin of rebellion from the eyes of the weaker Christians. Take heed then l●st thou be hardened through the deceitfulness of sin. Heb. 3▪ 13. Look to thy end, and remember that in the place where the tree falleth, there shall it be, Eccles. 11. 3. Die for the Lord when God calleth thee unto it for his glory; but be assured thou diest neither for, nor in the Lord (without God's extraordinary mercy) if thou cast away thy life in a cause which Gods word will not warrant.  
By me (saith Christ the power and wisdom of God, 1 Cor. 1. 24.) Prince's rule, and Nobles, even all the judges of the earth, Prov. 8. 16. If all Nobles and Judges, then certainly all Counselors, though some may be evil. And therefore to use the words of Gamaliel, Acts 5. 38. 39 Refrain from these men and let them alone, for if their counsel or their work be of men it will come to nought: but if it be of God, ye cannot overthrow it, l●st happily ye be found even to fight against God.   

The second Evasion.  
But thou wilt tell me, that thou takest▪ up Arms in obedience to public command and authority; and therefore dost nothing but what is warrantable and lawful.   

The Answer.  
'Tis true thy obedience to public authority is lawful and necessary; for God doth require it, Tit. 3. 1. yet before thou yield thy active obedience thereunto, be sure that ●oth the command and authority to which thou yieldest, and also the thing commanded & authorized, be agreeable to the Laws of God, and warrantable by the Laws of the Land▪ wherein thou livest. For if the public command be unlawful, then is thy obedience thereunto also unlawful; as, the obedience of the men of Israel in going to their tents, and forsaking of David their King at the command of traitorous Sheba, was plain rebellion, 2 Sam. 20. 1, 2. Or, if the thing commanded be unlawful, then is thy obedience also unlawful; as, those men sinned in casting the three Children into the fiery furnace, at the commandment of Nebuchada●zzar, and for their wickedness were slain by the flame of the fire, Dan. 3. 20, 22.  
And indeed, when the act is unlawful, the public command and authority is so far from diminishing or lessening the offence, that it doth exceedingly aggravate and increase it. Ephra●m is oppressed (saith Hosea 5. 11.) and broken in judgement; because he willingly walked after the Commandment; to wit, of Jeroboam. Micah speaketh of Statutes of Omri, cap. 6. 16. take heed how thou▪ keepest them. And there is a throne of iniquity, which frameth mischief by a Law, Psal. 94▪ 20.  
Wherefore adventure not thy talon, thy life, and therewithal thy salvation upon any authority or Ordinance of man, without a due and full examination thereof between God and thy conscience, applying all to the only sure rule and touchstone of truth, The Word of God. Not oughtest thou to fear the danger of bringing the authority or commands of men unto this trial, for thou hast a warrant from S. Paul so to do, 1 Thes. 5. 21. Prove all things, hold fast that which is good. And 1 Cor. 10. 15. he referreth himself to the Corinthians, judge ye what I say. And Act. 17. 10, 11. The Bereans are accounted more Noble than those in Thessaloni●a, in that they received the Word with all readiness of mind, and searched the Scriptures daily whether those things were so; as Paul preached.  
If then the doctrine and commands of the Apostles, (who were filled with the Holy Ghost, Act. 2. 4.) were subject unto this examination, how can the Laws and commands of men now adays be above it, or in any wise freed from it? So long as men are capable of error, so long are they subject unto examination. And what man what Council may not err? That Royal Statute and firm Decree, though consulted of, and presented to Darius by all the Precedents of the Kingdom, the Governors, and the Princes, the Counsellors and the Captains, was but a faction and conspiracy to take away the life of Daniel. D●n 6. 4 5 6, 7.  
Did not the Apostles err for a while in not believing the resurrection of Christ? Luke 24 11. Did not Peter err in withdrawing himself from the Gentiles through fear, and joining with the Jews? Galat. 2. 11, 12. whole counsels, as well gen●rall, as Provincial, though consisting of none but learned Divines, have been carried by a faction and erred in the very fundamentals of Divinity. And why may not a Synod in these days, whereof some only are pious, learned, and Orthodox, err in like manner? Or an Assembly sprinkled with Lawyers, err in a point of Law?  
Here Tertullian, Apologet. adversus Gentes. c. 4. Si Lex rua erravit, puto ab homine concepta ●st neque enim de caelo ruit. Miramini hominem aut errare potuisse in lege condendâ, aut resipuiss● in reprobandá? Nun & ipsius Lycurgi leges a Lacedemoniis emendatae? If thy Law hath erred, I suppose it was framed by man: for it did not come down from Heaven. Do you wonder that man could err in making a Law, or repent for rejecting a Law? Were not the laws of Lycurgus himself corrected by the Lacedæmonians?  
Let us therefore search and try our ways, Lam. 3. 40. Let us not pin our faith, our life, and salvation unto another man's elbow. God's word declares unto us manifestly, that it is not lawful for us to take up Arms against our Sovereign, and it will not avail us at the last day to say, We did it by authority of man. Every one shall bear his own burden: the Seducer shall not excuse him who is seduced. If the blind lead the blind, both shall fall into the pit, Matth. 15. 14. The soul that sinneth, it shall die, Ezek: 18. 4. And remember S. Paul's curse, Gal. 1. 8. Though we (saith he) or an Angel from Heaven, preach any other Gospel unto you then that which we have preached unto you, let him be accursed.   

The third Evasion.  
But thou wilt say, If Subjects may never resist, then may the Prince govern according to his own will and pleasure, and so may bring his Subjects into bondage, slavery, and all evils and inconveniences whatsoever: which is contrary to nature and reason to admit.   

The Answer.  
If we may deny or reject a truth delivered in God's Word, because of evils and inconveniences which might hereby happen unto us, than the whole frame of Divinity will be soon overturned. We know, That the doctrine of God▪ eternal, free, and unchangeable decree of reprobation, has brought many into the sin of despair: The doctrine that true repentance is never too late, has led many into the sin of presumption: The doctrine of assurance of salvation, has bred in some a p●oud self-conceitedness and contempt of their brethren. The doctrine of justification by faith only, and not by works, has drawn many into a neglect of Almes-giving. And what hath been, may be, yet we neither do nor must reject the foresaid doctrines; though indeed if we respect the evils and inconveniences, they ought so much the rather to be rejected, by how much the greater and more dangerous are the evils; for these evils are spiritual, and tend to the destruction both of soul and body for ever; whereas the doctrine of not resisting the King can only expose us (if we offend God) to evils temporal and momentany.  
But O man, who art thou that repliest against God? shall the thing form say to him that form it, why hast thou made me thus? Rom. 9 20. Has not God power over thine eternal estate to dispose thereof according to his will, and dost thou g●udge him to dispose of thy temporal estate, thy goods, thy Lands thy life, or what is most dear? Wilt thou reject the Word of God because it seems inconvenient to thee? darest thou say, the way of the Lord is not equal? Ezek. 18. 25. God commands thy obedience unto thy Sovereign, though he be wicked and unjust, and wil● thou plead dangers, evils, and inconveniences against God's command? Ohllet not arrogancy come out of thy mouth, for the Lord is a God of knowledge, and by Him actions are weighed, 1 Sam. 2. 3.  
Cease from thine own wisdom, Prov. 23. 4. Advise not with nature. For the natural man receiveth not the things of the Spirit of GOD, for they are foolishness unto him; neither can he know them, because they are spiritually discerned, 1 Cor. 2. 14. Thou must deny thyself, and take up thy cross, if thou wilt follow Christ, Matth. 16. 24. And if thy reason cannot persuade thee, yet let the reward invite thee, For every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or Lands, for my Names sake (saith our Saviour) shall receive an hundred fold, and shall inherit everlasting life, Mat. 19 29.  
Nevertheless the King is not left at liberty to do what he pleaseth, & to make his will the rule of his actions. No, he is the Lords Shepherd, and 
Isa. 44. 28.  the Lord hath appointed unto him his charge and duty. When God set joshua over the Congregation, Moses gave him a charge in their fight, Num 27. 16, 19 And of David it is said, Psal. 78. 70, 71, 72. He chose Davia his servant, and took him from the sheepfolds, from following the Ewes great with young. He brought him to feed Jacob his people, and Israel his inheritance. So he fed them (therefore the King ought to provide for, and cherish his people)  to the integrity of his heart, (therefore the King ought to be faithful to his people) and guided them (therefore the King ought to be careful and vigilant over his people) by the skilfulness (therefore the King ought to counsel his people) of his hand, therefore the King ought to defend his people.) And when the Prophet Ahijah told jeroboam that God would give ten Tribes of Israel unto him, he withal tells him his duty and the conditions upon which God gave them; If thou wilt hearken unto all that I the Lord command thee, and wilt walk● in my ways, and do that is right in my sight, to keep my Statutes and my Commandments, as David my servant did, then will I be with thee and build thee a sure house, 1 Kings 11. 30, 31, 38. And at that time when the Lord chose Saul to be King, Samuel told the people the manner of the Kingdom, and wrote it in a book, 1 Sam. 10. 25. whereby it is evident that Saul might not rule as he listed, for that God had prescribed the form or manner of the government or Kingdom. And what that was you may read in Deut. 17. It shall be when he sitteth upon the throne of his Kingdom, that he shall write him a copy of this Law, (that is, the Deuteronomy) in a book, out of that which is before the Priests and Levites. And it shall be with him, and he shall read therein all the days of his life, that he may learn to fear the Lord his God, to keep all the words of this Law, and these Statutes to do them. That his heart be not lifted up above his brethren (therefore the King ought not to insult and tyrannize over his people) and that he turn not aside from the Commandment, to the right hand or to the left: to the end that he may prolong his days in his Kingdom he and his children in the midst of Israel.  
If then the King shall desire the preservation of himself, and the continuance of his Kingdom unto his posterity, he must carefully observe the Commandment of the Lord, and the execution of justice. He that ruleth over men must be just, ruling in the fear of God, 2 Sam. 23. 3. It is an abomination to Kings to commit wickedness; for the Throne is established by righteousness, Prov. 16. 12. The King by judgement establisheth the Land, Prov. 22. 4.  
'Tis true, the King is God's vicegerent, and therefore accountable to God only for his actions; Which David implied in confessing those his crying sins of murder and adultery to be only against God: Against thee, thee only have I sinned, Psal. 51. 4. And even reason requireth that the members should not judge the head, because they are under the head: nor can they take away the head, because thereby they cease to be members: yet if Princes do seriously take it into consideration, they shall find little encouragement from hence to give way to their own lusts: For besides the eternal vengeance of God, which, without repentance, they shall most certainly feel after this life, having by their wickedness made themselves uncapable to inherit the kingdom of God, 1 Cor. 6. 9, 10. they do usually pluck down upon themselves or their posterity, or both, temporal judgements: yea, and those the more heavy and terrible, because by the neglect of their charge and duty, they become more unthankful than others, and more injurious unto so free, so gracious, so bountiful a Lord and Master: For unto whomsoever much is given, of him much shall be required, Luk. 12 48.  
Of God's judgements upon wicked and unjust Kings, the Scriptures afford many examples. Oppressing Pharaoh, with all his mighty host, was drowned in the Red sea, Exod. 14. 17, 28. Cruel Adoni-bezek was caught, and had his thumbs and his great toes cut off, in like manner as he had done before unto threescore and ten Kings, Judges 1. 6 7. The fat Tyrant Eglon had a dagger thrust into his belly, and the haft also went in after the blade, and the fat closed upon the blade, so that he could not draw the dagger out of his belly, and the dirt came out, Judg. 3. 21, 22. Did not a woman east a piece of a millstone upon bloody Abimelech from the wall, that he died in Thebez? Judg. 9 53, 54 2 Sam. 11. 21. Did not Saul kill himself? 1 Sam. 31. 4. Did not GOD take ten tribes out of the hand of Rehob●am, for his father Solomon's idolatry and oppression? 1 Kin. 11. 33, 35. and Ch. 12 4. 16. Did not dogs lick the blood of Ahab, in the place where Naboth was unjustly stoned? 1 King. 21. 19 and Chap. 22. 38. And was not the whole house of Ahab afterwards destroyed by jehu? 2 King: 10, 11. Hoshea and all his Realm, for their wickedness, were given into the hands of the King of Assyria, 2 King 17. 4, 6. Idolatrous Jehoram, his gets fell out, 2 Chron. 21. 19 Proud Vzziah was smitton with leprosy, Chap. 26. 20, 21. Wicked Manasseh was bound with fetters and carried to Babylon, Chap. 33. 11. Boasting Nabuchadnezzar was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagle's feathers, and his nails like birds claws, Dan. 4. 33. Persecuting Herod was eaten of worms, and gave up the ghost, Acts 12. 23. And indeed it is very hard to find any one King despising his charge and duty by the breach of God's Law and the oppression of his Subjects, upon whom God hath not laid some heavy temporal judgement. So that to be accountable unto God only, and to have him only to be judge, is not to be set at liberty, but the more careful and diligent ought the King to be in his calling, knowing that it is a fearful thing to fall into the hands of the living God, Heb. 10. 31.  
Nor hath God left his people without remedy, in case a King should become so wicked as to abandon his duty and fear of God. For he hath in the Scriptures set forth several means and remedies which the Subjects may and must use; and they are five.  
The first means is, by exhorting the King unto his duty, and often putting him in mind thereof; this was frequently used by the Prophets, Psal. 82. 2, 3. 4. Isa. 1. 17. Jer. 22. 3. Ezek. 45. 9 And all the tribes of Israel told David of his duty when he was made King saying, The Lord said to thee, Thou shalt feed my people Israel, and thou shalt be a Captain over Israel.  
The second is, by dissuading the King from his evil course. Thus joab dissuaded David from numbering the people, 2 Sam. 24. 3. Thus a man of God dissuaded Amaziah from hiring men out of Israel, 2 Chr. 25. 6, 7.  
The third is, by reproving. Thus Nathan reproved David for murder and adultery, 2 Sam. 12. 9 Elijah reproved Ahah, 1 King. 18. 18. Amos the Princes of Israel, Chap. 6. 1. And john the Baptist reproved Herod the Tetrarch, Luke 3. 19  
Observe, that the remedies aforesaid do not belong to every subject: For every one who listeth may not exhort, dissuade, or reprove the King, but the Scriptures express only the Ministers of God, the Elders, Nobles, and such who are in eminent and fit place to have used these means, and that with all reverence and modesty, 1 Sam. 24. 9 Prov. 25. 15.  
The fourth remedy is, by flying or concealing ourselves from the King. Thus you shall find David always flying from Saul, 1 Sam. Elijah fled from jezebel into the wilderness, 1 King. 19 3, 4. Baruch and jeremiah hid themselves from jehoiakim, Jerem. 36. 19 joseph took Jesus and his Mother, and by night fled into Egypt from Herod, Matth. 2. 14. And Saint Paul fled from the Jewish Rulers who would have stoned him, Acts 14. 6.  
But neither this, nor any one of the other three Remedies before mentioned, are sure and certain to attain the end aimed at: For jeremiah may exhort, but Zedekiah will not regard, 2 Chr. 36. 12. joah may dissuade, but David's word shall prevail, 2 Sam. 34. 4. A Prophet may reprove, but jeroboam will not amend, 1 King. 13. 4, 33. Vrijah may fly into Egypt, but jehoiakim will fetch him back again, Jer. 26. 21, 23.  
The fifth and last remedy is, by flying unto God in prayer with a serious and unfeigned repentance for sin. This is the chief, the certain, and never failing remedy which Gods children have used at all times in their distresses. When the children of Israel sighed by reason of the Egyptian bondage, and cried unto God, than the Lord came down and sent Moses to deliver them, Exod. 2. 23. and Chap. 3. 7 8. 10. In the time of the Judge's, when the Israelites repent of their wickedness, and cried unto the Lord, the Lord always raised them up deliverers, Judg. 3. 9 15. and Cha● 4. 3. 24. and Ch. 6. 6, 14. and Chap. 10. 15, 16. and Chap. 11. 29. After their return from Babylon, being in miserable slavery under the Kings of Assyria, they assembling with fasting and with sackclothes, and with earth upon them, repenting and acknowledging God's goodness and their ingratitude, humbly craving his mercy. And then they made a sure covenant (not a Covenant of rebellion by force to resist their Sovereign, and to free themselves from oppression, as some corrupters of the truth would now a days persuade ignorant people) but a covenant or oath to walk in God's Law, which was given by Moses the servant of God, and to observe and do all the commandments of the Lord their God, and his judgements and his Statutes, Nehem. 9 1, 2, 38. ●nd Chap. 10. 29. The Psalms do plentifully show David's practice in this kind, Psal. 108. 12. and 109. 26. and 1 12. 4, 7. and 142. 4. 5. The Prophet Micah having set forth the small number of the righteous, and the wickedness of these times concludeth with this, as the only sure remedy, Therefore will I look unto the Lord: I will wait for the God of my salvation: my God will hear me. I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause and execute judgement for me, Mic. 7. 7, 9 Whereby it is clear, that the surest means of release from slavery, oppression, or any other misery whatsoever▪ which the vilest King can bring upon his Subjects, is by prayer unto God with a serious repentance for sin, and a patiented expectation of God's mercy until his time appointed.  
There are two strong reasons expressed in holy Writ to confirm this. The first is, because the King's heart is in the hand of the Lord as the rivers of water: h● turneth it whithersoever he will, Prov. 21. 1. The latter is, because all affliction is from him, and he does limit it according to his divine pleasure. Affliction cometh not forth of the dust, neither doth trouble spring out of the ground, Job 5. 6. To me belongeth vengeance and recompense, saith the Lord, their foot shall slide in due time. I, even I am he, and there is no God with me, I kill and I make alive: I wound and I heal: neither is there any that can deliver out of my hand, Deut. 31. 35. 39 I make peace, and create evil, Isa. 45. 7. Shall there be evil in a City, and the Lord hath not done it? Amos 3. 6. Yet will I not make a full end of thee, but I will correct thee in measure, Jer. 30. 11. and Chap 46. 28. It is therefore most agreeable to reason, that in times of oppression under unjust Kings, we should fly unto God▪ since he only sendeth, limiteth, and can free us from bondage and afflictions.  
This was always the course of God's Saints under the Gospel, insomuch that it grew into a proverbial speech, Preces & lachrymae, arma Ecclesiae: Prayers and tears are the weapons of the Church.  
Gregory Nazianzen. Orat. in Julianum, writes thus: Repressus est Julianus Christianorum lachrymis, quas multas multi profuderunt, hoc unum adversus persecutorem medicamentum habentes: Julian was restrained by the tears of the Christians, which many shed forth abundantly, having this only remedy against the persecuter.  
Hear Peter Martyr, Comment. in lib. Jud. cap. 5. Licet cum aliquos cerimnus in homines pios & Evangelium Filii Dei crudeliter grassari, orare, ut vel eorum mutetur voluntas, vel frangantur vires, quo non omnia possunt efficere, quae designant: quae si nequeant impetrari, saltem id precandum est, ut vires & robur nobis à Deo suppetant, ad ea omnia perferenda, quae ad honorem & gloriam ejus conducant: When we see some men to rage cruelly against the godly, and the Gospel of the Son of God, it is lawful to pray, that either their mind may be changed, or their strength broken, whereby they may not be able to bring to pass all which they purpose: Which if they cannot be obtained, we must verily beg this, that we may have sufficient strength and courage from God, to bear all those things which may tend to his honour and glory.  
Hear Ambrose in Orat. contra Auxentium, Repugnare non novi, dolere potero, potero flere, potero gemere: adversus arma, milites, Gothos, lachrymae meae, mea arma sunt; aliter nec debeo, nec possum resistere: How to resist I know not, I can grieve, I can weep, I can sigh: my tears are my weapons against weapons, Soldiers, Goths: in any other way I neither must nor may resist.  
Hear Bernard's resolution, Epist. 170. ad Regem Ludovicum Regem. Si totus orbis adversum me conjuraret, ut quippiam molirer adversus Regiam Majestatem●, ego tamen Deum timerem, & ordinatum ab eo Regem offendere temerè non auderem; nec enim ignoro ubi legerim, qui potestati resistit, Dei ordinationi resistit: If the whole world should conspire against me, to the end that I should do something against the King's Majesty, yet I would fear God, and not dare rashly to offend the King ordained by him▪ For I know where I have read, that he who resisteth the power resisteth the Ordinance of God. And the same Father, Epist. 221. Quiequid vobis de regno vestro, de animâ, & coroná vestrâ facere placeat, nos Ecclesiae filii, matris injurias, contemptum, & conculcationem omnino dissimulare non possumus. Profectò stabimus, & p●gnabimus usque ad mortem (si ita oportuerit) pro matre nostrâ, armis quibus licet, non scutis & gladiis, sed precibus & sletibus ad Deum. Whatsoever you may please to make of your Kingdom, life, and Crown; we the sons of the Church cannot altogether dissemble the wrongs, disgrace, and spurning of our mother. Verily for our mother we will stand, and sight even unto death (if need be) with such weapons as are lawful, not with Shields and Swords, but with prayers and tears to God.  
Thus, Reader, I have set before thee those remedies which Gods word hath declared, and the practice of God's children hath approved to be lawful for Subjects to use against unjust, cruel, and oppressing Sovereigns. Murmur not thou against God, because he hath reserved unto himself only the power of restraining the Prince. Is it not lawful for God to do what he will with his own? Matth. 20. 15. Wilt thou say, that God hath not provided for the safety of his Church & people, because he hath not made thee a Judge and punisher of thy Sovereign? Art thou able to search into the Lords ways? or canst thou direct the Lord? Should it be according to thy mind saith job? When he gives quietness, who then can make trouble? and when he hideth his face, who then can behold him? Whether it be done against a Nation, or against a man only, Job 34. 29, 33.  
Seeing then all things are according to the wise disposing of our gracious God, Cast thy burden on the Lord, Psal. 55. 22. God is a very present help in trouble, Psal. 46. 1. Commit thy way unto the Lord: trust also in him, and he shall bring it to pass. Rest in the Lord, and wait patiently for him: fret not thyself, because of the man who bringeth wicked devices to pass. For the evil-doers shall be cut off; but those that wait upon the Lord, they shall inherit the earth, Psal. 37. 5, 7, 9, 34.   

The fourth Evasion.  
But thou wilt say, What is all this to us, who live not under such a King as the Scriptures make mention of?   

The Answer.  
Though I inended only the satisfaction of thy Conscience, which can admit of no other rule then the Word of God. For, Lex Dei sola obligat conscientiam hominis. Et ipsae leges humanae, qua sunt leges hominum, non obligant conscientiam, Ames. de call. Conscient. l. 1. c. 2. The Law of God doth only bind the conscience of man. And humane laws, as they are the laws of men do not bind the conscience. Yet because the rectifying of the judgement, is a ready means to the rectifying of the conscience; and because this evasion is by some much boasted of; I shall therefore briefly set forth the excellent and sweet agreement which the laws of this Land have with the Laws of God, in this particular, affirming, That the King of England is such a King as the Scriptures mention; and that in four respects,  

1. In His right to the Crown.  
2. In His Power.  
3. In His Charge and Duty.  
4. In the rendering of His Account,   
1. His right to His Crown is by birth, descent, or hereditary succession. And this appears,  
First, by that part of the Oath of Allegiance which is used in every Leet, That you shall be true and faithful to our Sovereign Lord K. Charles and his heirs, which shows the descent.  
Secondly, because we do our legiance to the King in his natural capacity, and therefore he holds the Kingdom in His natural capacity, that is, as He is Charles the son and heir apparent of King James of blessed memory. For legiance or homage cannot be done to the King in His politic capacity, for so the body of the King is invisible, Coke. l. 7. Calvin's case.  
Thirdly, in the case aforesaid, it is expressly affirmed, that the King holds the Kingdom of England by birthright inherent by descent from the blood-royal. And how inseparable this right is from the next in blood, you may see in Henry the 4. who though he was also of the Blood-royal, and had the Crown resigned unto him from Richard the 2▪ and confirmed by Act of Parliament; yet upon his death bed He acknowledged He had no right thereunto, Speed. l. 9 c. 14.  
Lastly, by all the Judges, 1. jac. at the arraignment of Watson and Clerk two Seminary Priests, it was resolved, that immediately by descent His Majesty was completely and absolutely King without the ceremony of Coronation which was but a Royal ornament and outward solemnisation of the descent. this is plainly illustrated by Hen. 6. who was not Crowned till the ninth year of His reign, Speed▪ l. 9 c. 16. yet divers were attainted of treason before that time, which could not have been, had He not been King. Besides we know, that upon the death of the King, His Successor is forthwith proclaimed, which shows, that the King hath his Kingdom by descent, and st●ice not to be made King by the people at his Coronation. Indeed the people are then asked their consent, not that they have power to deny, but that the King having their consent, may with greater security and confidence rely on His people.  
Thus thou seest the King's right to the Crown is by succession.  
As to the second respect, it is evident, That the power of the King of England, is by the Laws of the Land as great and Royal, as that, which I have proved out of the Scriptures to belong unto the King. For,  
He only may proclaim war, and he only can establish peace among His people, Coke, 7. Rep. fol. 25. b.  
There is no lawful assembly, meeting, or Court, but by authority from Him. Yea, the high Court of Parliament was at first devised; framed, and instituted by Him, Polyd, Virgil. l. 11. Speed, Stow, Martin, Baker, and many others in the life of Henry the 1.  
By Him all Laws, Customs and Franchises are granted and confirmed unto the people, Rot. Clans. 1. R. 2 n. 44.  
By Him all the Officers of the Realm, whether Temporal or Spiritual are chosen and established. The chief and highest by Himself immediately, Smith. Commonw. l. 2. c. 4. The inferior, by authority from Him. Idem c. 5.  
He hath the sole power of ordering and disposing all the Castles, Forts, and strong holds, and all the Ports and Havens, and generally all the Militia of His Kingdom. For otherwise it will follow, that the King has power to proclaim war, and not to maintain it: That the King is bound to defend His Subjects, and is denied the means. Both which are contrary to our Law, which admits no absurdity.  
To be short, The Prince is the life, the head, and the authority of all things that be done in the Realm of England, Smith. ibid. Supremam potestatem, & merum Imperium apud nos habet: nec in imperii clientela est, nec investituram ab alio accipit, nec praeter Deum, superiorem agnoscit. Cambden. Brit. p. 132. He hath Sovereign power, and a mere Empire with us▪ He is not under the protection of the Roman Empire, nor doth he take investiture from any other; nor besides God, doth acknowledge any above him.  
We are bound by oath to maintain His Sovereignty in all causes, and over all persons as well Ecclesiastical as Civil: not over singular persons, as some would gloss it, but over all, even the body politic. For by divers, sundry, old, authentic Histories and Chronicles, it is manifestly declared and expressed, that this Realm of England is as Empire, and so hath been accepted in the world, governed by our supreme head and King, having the dignity and royal Estate of the Imperial Crown of the sai●●; unto whom a body politic, compact of all sorts and degrees of people, divided in terms, and by names of spiritualty and temporalty, have been bounden and owen to bear next to God, a natural and humble obedience, Preface to a Statute, 24 Hen. 8. c. 12.  
The third respect is in His charge and duty, which consists in the observance of the Law of God, the Law of nature, and the Laws of this Realm.  
To observe the Law of God, He is bound as a Christian: to observe the law of nature, He is bound as a man: to observe the Laws of his Realm, He is bound as a King.  
Nor is he only bound vinculo officii, as he is King, though this is a strict tie, considering to whom he must one day render an account of His Stewardship; but he is also bound vinculo juramenti, by an Oath taken at His Coronation. The effect whereof is this, To keep, confirm, and defend all Laws, Customs, and Freedoms, granted by His predecessors to the Clergy or people; To preserve peace and concord in God entirely; and cause equal and right justice to be done, according to His power. Whence it is clear, that the King hath His duty enjoined him, and ought not to make His Will the rule of His actions.  
The fourth and last respect, is in the rendering of His account. For as the Kings mentioned in the Scriptures were not, so the King of England i● not accountable for His actions to any but God alone.  
First, because the King of England hath not His Crown from any but God alone; from whose gracious hand he hath received it by the ordinary means of hereditary succession; and was in the beginning obtained by the Sword, Smith▪ l. 1. c. 9  
Secondly, the oath which he takes at His Coronation, binds Him only before God, for there is no condition, proviso, or limitation, whereby He is made accountable unto His people.  
Thirdly, by the testimony of Bracton, fol. 34. a. b. Sunt sub Rege liberi homines, & servi; & omnis sub co est, & ipse sub nullo, nisi tantum sub Deo. Simo a Rege peta●ur (cum Breve non currat contra R●gem) locus erit supplicationi, quod factum suum corrigat, emendat; si non f●cerit, satis erit ei ad poenam, quod Dominum exp●ctet ultorem; de chartis Regiis, & factis Regum, nec privatae nec justitiarii debent disputare. There are under the King freemen and slaves; and every one is under him, and he under none, but under God only. If ought be desired of the King, (since a Writ cannot go forth against the King▪) an entreaty must come in stead, that he would correct and amend his doing: if he do not, it will be punishment enough, that he expect the Lord to be the avenger: Of the Royal grants and actions of the King, neither private persons nor Judges ought to 〈…〉 ute.  
To the same purpose Thomas de W●lsingham mentions a letter written ●o the Bishop of Rome in the name of the whole Kingdom, from the Parliament held at Lincoln, An● Dom. 1301. wherein are these words, Scimus, Pater sanctissime, & notorium est, à prima institutione Regni Angliae, tam temporibus Brittannorum, quàm Anglorum, quòd certum & directum dominium ad Regem pertinuit, neque Reges Angli● ex liberâ praeeminentiâ Regi● dignitatis, & consuetudine cunctis temporihus observatâ, c●ram aliquo judice Ecclesiastico vel seculari responderunt, aut respondere debebant. We know, most holy Father, and it is manifest, from the very beginning of the Kingdom of England, as well in the times of the Britons, as of the Angles, that the certain and direct Dominion hath belonged unto the King, neither have the Kings of England (by reason of the unbounded pre-eminence of the Royal dignity and custom observed in all ages) answered, or aught to answer before any Judge Ecclesiastical or Civil.   

An Objection.  
But you will thus object. From whom the King receiveth His power, to them He is accountable; but from His people the King receiveth his power. As Fortescue delivers, c. 13. Ad tutelam Regis subditorum, ac eorum corporum & bonorum, Rex erectus est; & ad hanc potestatem a populo effluxam ipse habet. A King is ordained for the defence of the Law of his Subjects, and of their bodies and goods: whereunto He receiveth power of his people. Therefore to his people the King is accountable.   

The Answer.  
Did the maker of this objection rightly set down the words of Fortescue, he might easily answer himself. For it is not barely Rex, a King; but Rex hujusmodi, such a King; meaning a King whose government is merely politic. But the government of England is not merely politic▪ nor merely regal, but mixed partly regal, partly politic; as he saith presently after; Regnum Angl●e, ex Bruti comitiuâ Trojanorum, in Dominium politicum & regale prorupit; The Kingdom of England out of Brutus his retinue of the Trojans, first grew into a politic and regal Dominion. And in the 9 cap. Rex Angliae principatu, nedum regali, sed & Politice, suo populo dominatur. The King of England governeth his people by Dominion, not only regal, but also politic.  
How it is regal, and how politic, doth plainly appear by what hath been before spoken: For in regard all power and authority is from him, and he holds his Kingdom, and therewithal his power from God only, it must needs be that his government is regal; And in regard he is tied to the observance of the Laws of his kingdom, (whereby Potestas regia lege politicâ cohibetur, Fortos. c 9 the pour regal is restrained by a law politic) it must needs follow that this government is politic. So that in reference to his power, he is a regal King, in reference to his duty he is a politic King.  
The objection therefore being grounded upon Fortescues words of a kingdom merely politic, does not concern our kingdom.   

Another Objection.  
He who i● under the Law, may be called to account for his actions, but the king is under the Law, Bracton, fol. 5. 6. Ipse Rex non debet esse sub homine, sed sub Deo, & sub Lege, quia Lex facit Regem. The King himself ought not to be under man, but under God, and under the Law, because the Law makes the King.   

The Answer.  
We must here call to mind, that there is a twofold power in the Law, A directing power, and a correcting power.  
In respect of the former, the King is under the Law, that is to say, the Law is the line and rule whereby the will of the King is guided and directed; and in this sense Bracton spoke. In respect of the latter, the King is not under the Law. For how can we possibly conceive, that he who giveth life to the Law, should by the Law offer force unto himself, and compel himself?  
He that is under the former power only, is accountable to God only for his actions; as the King. But he that is under both powers of the Law, is accountable both to God and the Law: as is every Subject.  
In respect of the former, the Law is the object and rule of justice, and so the King is under the Law: In respect of the latter, the Law in the instrument of justice, and so the King is not under the Law; but the Law is a means serving the King to govern his people.  
Take an example. A servant who guides and directs his ma 〈…〉 r, as he is a guide, is superior to his master; but consider him as an instrument and servant unto his master, and though he be never so wise and upright, yet his master is above him.  
And as the Law is said to be above the King, so: in the same sense. His Council may also be said to be above him, that is, in respect they guide, direct, and advise the King in the governing of his people. For so saith Fleta, l. 1. c. 17. the justice. substit. Rex habet in populo regendo superiores Legens per quann factus est & curiam suam, videlicet, Comites ● Barones. The King hath superiors in the governing of his people, the Law, by which He is made, and His Council, to wit, the Earls and Barons.   

A Doubt.  
But here a scruple may arise, what Fleta and Bracton should mean, when they say, The Law makes the King.   

Resolved.  
I answer, There are two singular and excellent benefits which by the Law redound unto the King. The one is, The Law does declare and publish unto the people the King's right unto the Crown, so that they quietly and willingly receive Him as their King, and submit unto Him. The other is, The Law does support and strengthen Him in His Throne. In both which respects it may well be said, That the ●aw makes the King; and so my Lord Cook spoke right, when he told King James, That the Law set the Crown upon His head.  
The Objections being fully answered, that I may avoid all needless repetitions, I shall leave thee, Reader, to compare what hath been now proved, with what hath been before delivered out of the Scriptures; and thou shalt clearly find, That the King of England is such a King as the Scriptures make mention of.  
And if it be so, how then canst thou take up arms against Him? If He be wicked, what advantage will it be to thee to be worse? If He break His Oath, wilt thou also break thine? Or, canst thou say, that thou swearest Allegiance unto Him on condition of His good behaviour? Does the Statute 25. Edw. 3. c. 3. declare it to be treason, only to leavy War against a good, a just King? Why then did not the Protestants take up Arms against that bloody Idolatrous Queen Mary? Why then is it treason to compass the death of an Usurper of the Crown? Dalt. 227. Was not Spencer banished for affirming, That if the King did not demean himself by reason, in the right of the Crown, His Liege's were bound by Oath to remove Him? Stat. Edw. 2. called Exilium Hugonis de Spencer.  
Oh! take heed of new coined distinctions: take heed of the sleights of men. There is no wickedness but hath found some excuse.  
In that great insurrection in Richard the seconds time, the Commen had a fair pretence. Their intent was (as they said) to abolish the Law of villainage and servitu●● and to slay the corrupt Judges. And they took an O●th, Quod Regi & Communibus fidelitatem servarent: To be true to the King and Commons: and that they would take nothing but what they paid for: and they punished all these wi●h death: yet in the Parliament of 5. Rich. 2. n. 31. and 32. they were adjudged Traitor●.  
Perkin Warbeck. that vile Rebel, in his Proclamation to the people, could tell them, That the King had put apart all well-disposed Nobles; had none in favour and trust about his person, but Caitiffs and Villains of birth: which by subtle inventions, and pilling of the people, had been the principal finders, occasioners, and Counselors of the misrule and mischief now reigning in England. He tells them of the great and execrable offences daily committed and done by the King and His Adherents in breaking the Liberties and Franchises of our Mother the holy Church; to the high displeasure of Almighty God: Besides, of manifold Treasons, abominable murders, manslaughters, robberies, extortions, the daily pilling of the people by dimes, taxes, tallages, benevolences, and unlawful impositions, and grievous exactions. From all which grievances he promises redress, if the people will join with him. Is not here a fair show, and yet this was a foul rebellion? Speed lib. 9 c. 20.  
The Earls of Northumberland and Westm●rland, in the reign of Queen Elizabeth, could In the Queen's name command the Country to follow them in arms: sometimes pretending the safety of her Majesty's Person in danger (they said) by treasons in working; and sometimes in case of conscience for restoring their former Religion. And in this zeal they hasted to Durham Minster, where they tore the Bible (and Communion Book●, and such other things as there were, saith Stow) in great contempt. Yet these were mere Rebels and Traitors. Speed. l. 9 c. 24.  
Werefore examine, search diligently into the cause, every thing is not as it seems: All is not gold that glisters.  
A Reformation is much spoken of; plain it is there is an alteration. Are not all our fixed Laws turned into this one Law, Salus populi, The safety of the people? Are not our Goods, Lands, Liberties, seized on, yea, and that Legally? To wit. Lege necessicatis, by the Law of necessity? Is not disobedience to the Commands of our Prince termed Loyalty? Infinite are the evils which these sad distractions have produced; but I forbear, because they are fit to be lamented then rehearsed.  
If yet there remain one scruple unremoved concerning the power of Parliament, I shall herein refer you to a Tract of Sir Wa. Raleighs, entitled, The prerogative of Parliaments in England: and for thy present satisfaction shall desire thee to consider these four things:  
First, all agree. That the Parliament is as one Body, and the Head of this Body is the King. So Dyer fol. 60. a. The Parliament (saith he) consists of three parts: to wit, of the King, the chief Head; and of the Lords, the chief and principal Members of the body; and of the Commons, Knights, Citizens, and Burgesses, the inferior Members: and these make the Body of the Parliament. Vtigitur in naturalibus, capite detruncato residuum non corpus, sed truncum appellamus: sic & in politicis, sine capite communitas nulla enùs corporatur. Fortesc. c. 13. As therefore in things natural, when the head is cut off, we call not the residue a body, but a stump or stock, so likewise in things politic, a Communality without a head is in no wise corporate.  
Secondly, the Oath of Allegiance does equally bind a member of the Parliament, as him who is not of the Parliament.  
Thirdly, what power they have, is derived unto them by their Writ, by which the King calleth them to Parliament. Now the Writ runs, Ad tractandum & consulendum, To treat and advise. And should any exceed their Commission?  
Fourthly and lastly, no Bill, though it be passed and consented unto by all the Lords and Commons in Parliament, can or aught to be taken as an Act or Ordinance. without it receive life from the royal Assent. Crompt. jur. of Courts, fol. 7. b. Smith Common. l. 2. c. 3. Weigh and consider these things.   

To conclude.  
Thou seest, Reader, the unlawfulness of taking up Arms against thy Sovereign proved, the Objections and Evasions answered, all Doubts resolved, and even the least scruples (which I could possibly imagine) removed. Oh! then return unto the Lord, obey his voice, walk according to his rule. Thou art now called, and the Lord knows whether ever thou shalt have a second summons.  
And let me seriously ask you, you I mean who are counted reforming Ministers, whose lips should keep knowledge, Mal. 2. 7. How dare you in the dreadful presence of the Almighty God, before the face of his Congregation, speak a vision of your own heart, and not out of the mouth of the Lord? Jer. 23. 16. How dare you by wresting the Scriptures stir men up to rebellion? in stead of Faith, teaching Faction; in stead, of Duty, Disobedience; than which there is nothing more odious in the fight of God, and yet by you nothing more frequently preached unto the people.  
'Tis strange that God's Church can be no way preserved, the Subjects Liberty no ways maintained, but by sin. Who ever heard, unless from a Papist, that the way to Heaven was through Hell? Shall we do evil that good may c●me? Rom. 3. 8.  
If you are sent from God, why do you not turn the people from their evil way? Jer. 23. 21, 22. Why do you not condemn the reigning vices of these times? Pride, Ambition, Envy, Hatred, Uncharitableness, Bloodshedding, Disloyalty, Perjury; the scandalising of God's Church and ripping up her very bowels, abominable Lying, Sacrilege, Railing Curse, Revile, forcing of men's Consciences, contempt of Superiors, Dissembling, Treachery Covenant-breaking, the renewing of ol● Herelics, and the raising of all manner of Schisms. Is this the way to have Peace and Truth together, by suffering such crying sins to ● nourished, and gounreproved?  
Why do you flatter your Disciples with the titles of Saints, Children of God. Elect, Holy Brethren, and the like, when your Consciences (● they be not seared) must needs tell you they are not such, so long as th● live in that horrid and execrable sin of Rebellion.  
A sin do I say? nay, Rebellion is the sum of all sins, for it ● always accompanied with Murder, Adultery, Fornication. Theft, Cursing, Swearing, Looseness of life, Drunkenness, Cruelty, Vain-boasting Idleness, and all manner of wickedness whatsoever.  
Why do you call that God's cause, which Gods Word will not warrant? remember the Woe which the Prophet Isaiah, Chap. 5. 20. pronounceth unto them that call evil good, and good evil, that put darkness f● light, and l●ght for darkness, that put bitter for sweet, and sweet for bitter. And Solomon tells you, He that saith unto the wicked, Thou art righteous, him shall the people curse, nations shall abhor him, Prov▪ 24. 24.  
But unto thee, thou poor seduced soul, who hast been led away wit● the outside holiness, of these false prophets, and art now pricked ● thy Conscience, crying unto the Lord, Oh that my ways were directed to keep thy Statutes, Psal. 119. 5. Let me give this exhortation of Solomon: Fear thou the Lord and the King: and meddle not with them that are given to change. For their calamity shall rise suddenly, and who knoweth the r 〈…〉 of them both? Prov. 24. 21, 22. Against the King there is no rising up: if thou hast done foolishly in lifting up thyself: or if thou hast thought evil, lay thy hand upon thy mouth, Prov. 30. 31, 32. Rend thy heart and turn to the Lord thy God, for he is gracious and merciful, flow to anger, and of great kindness, Joel 2. 13. and he hath promised that when the wicked m●● turns away from his wickedness that he hath committed, and doth that which is lawful and right, he shall save his soul alive, Ezek. 18. 27.   
Halelujah.