SURVEY
Of the Infolent and Infamous
LIBEL,
ENTITULED,
K iA T HT *A L I, &c.
Wherein feveral things, falling in debate in thefe
times are confidered 5 and fome Doctrines in Ltxt
Rex and the Afolog. Narration (called by this
Author Martyrs ) are brought to the touch- ftone,
PART I.
Reprefenting the dreadful afped of Naphtdfs Prin-
ciples upon the powers ordained by God , and c >
tc&ing the horrid confequences in pra&ice necef-
farily refulting from fuch Principles, if owned and
received by people.
Job 13.7. 9. II.
Willpu rpeatjl'ic%f(Uy fo ■ God, and tal^dtceitfully for him } h it
good that he Ikouldfearch you tut} or at one man mocketh another,
do yefo mocf^bimt Shall not bis excellency mattf you afraid, and
his dread fall upon you }
Pfal. 144 to.
Wihbe tbit ghetb SalVjtion unto l(jngf , Kbo ddiVeretb David his
/errant from the hurtful ptoord.
Prov. 24. 2t, 22.
! My fon , fear thou the Lord and the IQng , and meddle not "frith
thtm that are given to change : $or their calamity /ball rtfc fad.
denly , and nbo (yio'toetb the tuine of them both }
i . u
Printed, Anno Dom. M. DC. LXVIII.
(3 )
THE
PREFACE.
IT hath been , and is the lot of the Lords Militant-
Churchy to he toffed with manifold tempe (Is , and
, to he {as it were) grinded betwixt the two mill*
$• (tones of a profefjedly profane and atheiflical world,
and of a party pretenaing highly for Truth and Piety 5 hanging
cut the Flag of the fair efl Prcfefsion for both •, whiles both are
really undermined and fought again (I. Such are thedeflroy-
ing methods of that gho fly enemy of mens Souls, that not fuc-
ceedmg in his work of pefering the Church by profanenefsy
( thefe who have received the truth in love , and have it inti-
mately ingrafted in their hearts ^abhorring that way •, yea,[uch
as have but the literal knowledge of the Gofpel s being thereby
moved to abflain from ^an died to e/cape the grofs pollutions that
are in the world) He takes another courfe , debauching (ome
cleanly like inflruments under fair forms of godlinefs , with-
out the power of it , to promote the efficacy of his deceit upon
well-meaning people 3 en(naringtbe?n {by their means) into,
erroneous Doctrines, or impious and fcandalou* Practices. As
the former ages of the Church of Chrifv^ have abounded in ex-
periences of this kind -, So alfo , ftnee the light of the b!e(Jed
Reformation (after a long and dark night ) did break up , the
enemy hath ft udioufly [owed his tares while the good grain was
in [owing, and in deep deceit fulnef accommodating his tenta-
tions to the courje then begun and carried on , would put in to
be a Reformer , and did yoke in his light [ome-like and we 11-
dreffed Agents to be (with others) purgers and builders of the
chof God. By thefe men , walking under mo(t [pecious
A % colours
(4)
colours of great humility, fervent zeal, fincere devotion, real
mortification andfclfdenyal, {graces, where they are in truth y
never fuficiently valued) he did infinuate himfelf into , and
poffefs himfelf of the mindes of the fimple, apt to believe
every thing > and led them away captive into mofl dangerous
errors and damnable practices : So that in the event , thefe
fhining glorious-like pwgers and builders of the Temple of
(jod, proved dreadful de filers and deflroyers thereof This
moved the hcroick Worthies employ edby God to wafie and pull
down the Kingdom of Anti-chrift , to turn their golden and
mighty pens again (I that glittering feed of the Serpent , thefe
celeflial Prophets ■'( as they were then termed) who by over-
doing 5 were undoing the work of God in their hands; and who,
under Pretence of further and through Reformation ( as they
called it) did really hinder the courfe of the Goftel. What
wre filings the eminent Servants of God, Luther ( who was by
them accounted a little left Antic hri ft then the Roman , and
who dyed an heart-brcrken man becauje of them) Zwinglius,
Melanchton, Calvin, Bucer, Bu\\ingei\ and many others, had
with this \ort of men, their own Writings, and the Hiflories of
that time can tefiifie, Wefpeale of the Sect of the Anabap-
tifts 5 ( fo called from their moft common, but not from their
greatefi errors) a Set? which under much toleration , because
of the feeming harmleftneft and ho line ft of its favourers ', grew
to that jiren^th in Germany, Switzerland and other parts, that
it became formidable to the States and Ccuntreys where it had
place 5 and which at I a ft (letting the mask fall off ) did break
forth fearfully ingrofs voluptuoufnefs, tumults, rapines, horrid
murthers 3 blood hid and rebellions again fi lawful Magistrates
and Princes, (whom they thought they were called of God to root
out , as being the ungodly of the world) And in thefe tumult sy
con fu (ions and rebellions, there periled above one hundred thou-
fand men. The contagion of this way hath, left or more, fpread
it felf to fomc other reformed Churches; and lately did come
to fomeflrength in 'Britain.- A thing which was juftly feared*
and
d»d wifely forefeen, by men of great gravity , judgement and
wifdom in our Neighbour Land, near one a ..••
• J f r i rr i - ^l • ^r' VVhirgift and
/;*W>W years ago $ who expre(fedm their A/jrHoo£ers
Writings , their jealoufies and fears , r^/
England might betaken and tainted with the infection of that
evil. The fe godly >fa%e and Sagacious per fons , were neither fo
tranfp ot ted with pafiion, nor fo void of char i*y , as to impute
the direct intention of bringingin the errors of that way, unto
thofe who were contrary minded to them in the matters of
Church-difciplme, But , when they jerioufly confidered the
tendency and consequence of fomeof their Principles who were
vehement for the form of Difcipline, which they de fired to ob-
trude upon that Church, and the conformity offome of their
Practices to the way of the Sect of the Anabaptifts in other
Countries^ they did, upontoo good ground, fear the breaking out
of that evil , which we in our day es have feen come topaf? in a
very high meafure: And^ who knows where it fliall fi ft i It is a
thing too too evident , that under fundry external forms of Go-
vernment, that my fiery of iniquity worketh to the confufion of
humane Societies, to the bringing of divine Ordinances into
contempt, and to the introducing of Libertinism, £uakerifm,
Rantifm and Atheijm. That Chamelion-like\and various Sec~t^
can (l)roud it [elf under divers external forms of church-go-
vernment . if 'it be true that Dr. Amef. /rfifA;FrefhSuce,p. pj.
the Anabapnfts in Zealand and Friefland have their own Bi-
flwps : in the Congregational and Independent way, there are
many of that (lamps nor is the Presbyterian way fopriviledged,
but that under the lap thereof, men of that furious fpirit do lurl\
It is not intended by any thing that full be (aid of the
naughty courfes of others, to caft any blot upon thofe who are
deemed the moderate men of that way. Only it mufi be faid,
that they would do themSfiAves a gre«t deal of right, if the
concerns of Gods glory > and the honour of his reformed
Churches* the companion due to Souls (educed, and ready to he
[educed) and the true inter efi of their own Refutation might •pre*
v,:il
(6)
vail with them, by fome evidence of a publick deed to dif-
claim and damn the fcandalous andjhameful DocJrines and
Practices, whereby evil men ftrive to fupport the Presbytery .
Otberrvife, what marvel is it that they be looked upon in the
e(leem of thefe who value them as involved in the guilty con-
nivance and con\ent to all the vile things that iffue from
Napht and his party i And that this Libeller be looked upon as
the common allowed Advocate of the Presbytery and who reads
the Book-, will with [ome ground fay, crimine ab uno difce om-
nes. Neither is it our defign or will, to grieve or give o (fence
to the generation of the humble, meek and f elf -deny ed feekers of
Cods face, partakers with us of the fame pretious faith, and
running to obtain the [ame prize of the tnheritar.ee with us,
( however differing in judgement in f ome particulars ) nor fhall
we take them as partakers with this furious Author and his ad-
herents. For who can imagine, that a meek people, who hath the
promife of Gods teaching, /houldbejofar tranfported, as to take
the circumftantials of Religion, for the great and weighty mat-
ters of the Law and Gofp el, without which known andbeliived,
none can come to God ? Who can think, that an intelligent
people jhould account, that the concerns ofChrifls Kingdom and
their own falv at ion, doth lye withfo much ftrtffe upon this point,
that the weakefl and mo ft ignorant Mini ft er fhall have a potefta-
tive parity with the man of greate (I Gifts, Learning and Know-
ledge ; that the Minifter weakefl in his Prudentials, ftwuld have
equal Authority in mannagingthe matters of Gods houfe , with
the wifeft and one of the mo(l noted prudence*, that theyoungeft,
rawefjt, mo ft unexperienced Minifter, (Iwuld haze as much paw*
er in ruling the houfe of God , as the ?nan f idle ft of years,
whofe judgement is confolidated and ripened for Government,
and who hath for a long time given jucb documents of good and
wife behaviour, that makes him fitter to rule the younger fort,
then to be ruled by them ? Or , who can fee the prejudice to
Chrifts Kingdom and pretious \ouls,if fitch a worth) perfon (as
H described) be intruftcd with an infpettion over other Brethren
and
(7)
and Churches in & reasonable bounds, not with a dominative or
lordly power, but paternal and father iy^not to do after his own ar-
bitrement,and as one unchallengeable in his aclions.butto be re-
gulated by acts of the church and Land, and to~bc refponfible to
his Superiors in cafe ofmaleverfation, not to rule [oily, but with
the confent and counfel of Presbyters? Can this way be difrellifhed
byfober C hriflians, being fo ftrengly pleaded by the light of found
reafon, making fo much for the comlinefs and order of Chrifls
Church, being fo fuitable and correfpondent to the antient Go-
vernment of the Church of Iirael ( where there were Pnefls and
chief Priefis, and feveral ranks of 'JMiniflers, an order which
was neither typical nor temporal , but hath a /landing reafon
reaching us ) being fo conform to the beginnings of Chrifls or-
dering the New-te (lament Miniflry (where there were Apoflles
above the (eventy D/fciples ) being fo agreeable to the Apo files
conflitution of the Government of the Churches of the New
Te {lament, which was in an imparity of Power in Minifters, {as
is luculently exemplified in the Power of Timothy and Titus,
who were no Evange lifts, nor ever accounted fo by the Spirit of
God) And fin ally, our afcended glorious Saviour, having honour-
ed per/ons invefied with that precedency by Letters written by
his Secretary John unto them, Rev. 2. 3. chap, wherein he
fhews the approbation of their office andpnver, reproving their
neglects, yet honouring them with the flile of Angels to the
Churches, or his Mef senders in (fecial manner. To the Angel
of the Church of Efhefus, ejre. which cannot without notable
ferverfion of the Scripture be otherwife under ft ocd, but of fingle
ferfons frefiding over Presbyters. And this order chrifls^
Church and dear Sf$u(e, having fnce that time retained in all
f laces, where hurches were conftitute without exception, in all
times without interruftion,untill this lafl Age, wherein through
hatred of corruptions adhering thereto under Pofery^ andbecaufe
of the enimity of the pop i (h Bi flops to the Reformation, feme
have utterly, without any reafon, rejefted the office it fetf.
Who cm thinks that a Chriflian people wAl not readily fell - 0
(*)
the foot-fleps of the flock in former generations* Neither
is there any intention to provoke any fearers of God^ who have
been perhaps in an hour of tentation mifcarried to irregular
courfes^ following too readily in the fimplicity of their hearts
cunning leaders^ who have had too much dominion over their
faith ; thefe we judge worthy of greatefl tender nefs in dealing
with them : nor are we without hope , that God who ftills the
noife of the Teas, the noife of the waves,and the tumult of the
people, Pf. 65.V.7. will in time allay their animofities and re-
buke the (I or my wind and (eas of their pa(f ions, that they may be
ft ill , and that he will bring them to confider their wayeswh'ere*
in they have exceedcd^andgive them to know how ill and bitter
a thing it is to for fake their own mercies in the ordinances of
Cod \ for the want or having of this or that form of external Go-
vernment. But thefe we aim at in this parallel withAnabaptifls^
are the Naphtalian party, i. e. the furious fort of thefe, who un-
der the condu Zl of this teacher and his like, make /port of re*
hellions, murders, afjafjinations , that have fo hardened and
harneffed their hearts ( as appears by their writings and deeds )
that they have become (lout in a dedolent greedinefs to commit
any wickednefs, which they account meet to ferve their defign,
as if their (uppofedgoodcaufe could legittimat the worfl courfe,
who make no reckonings their Do&or here profefjes, of over-
turning Thrones, making the Land drunk with the blood of the
Inhabitants^ multiplying fatherlefje and widows in the midfi
thereof , and introducing greatefl confufions and calamities^
that may make all faces gather blackncfs, and all to fmite on tne
thigh, crying, alas for the day ! iffobe, they may upon the
ruins of all, ereli the idol of pretended parity of Mwiflers $
which when they have fet up, the imperious agitators will, {as
they have done formerly ) baffle, if any offer be to level them to
others^ and howfoever the weaker brethren mufl be entertained
with fair words ^ and noddified with notional difputes anent
their parity with the be(l , that they may think themfelves
fomewhat: yet, hcwdijdawfully was it, and yet would be taken
if
(9)
tfthefe low fhrubs jhould effay a practical parity with the tall
Cedars injjjc Government of affairs. Imparity was then with-
out a title, now it is with it, and there is our change and great
defection •, and furelj that which hath been, will be,and there
is no new thing under the Sun.
This furious Napht. coming in upon the hack of the Apolo-
gy , as another invenomed Egg, hatched (be-like) by one and
the fame Cockatrice^ the fecondj unifying the rebellion to which
the fir (I did infligate , and inflaming to more, may let them,
who will not fhut their own eyes, fee the my fiery of Anabaptifli-
cal confufion, working and fj> reading: for, although the Author
pretendeth highly for Presbytery , which he and his complices
(Hawks of the right ne ft) have long ago hewed down in this
Churchy as to the practice of it : Tet, evident it is, that his pre-
tences for Presbytery are but Prefaces to fome further great de-
fign of mif chief to the Church and State. For , having fold
himfelf to work confufion and rebellion , he goes about to over-
throw all the powers ordained of God in mo ft cyclopick boldnefi^
diji laying a banner again jl all invefted laryfutty with any de-
gree of Civil or church power , bending his fp ir it to the utter-
mo ft, to renew and revive cur confufions , and to bear people in
hand^ that groflefl rebellion is religious duty and real godlinef.
And in managing his matters, the Author behaves not himjelf
///bNaphtali, (the hindeletloofe, which giveth goodly
words j or words of goodlinefs, f airnefs and pleafantnefs, as^
Gen. 49. 21. it is (aid of Naphtali ^ who therefore is fatif-
fied with favour, and lull of the blefling of the Lord,
Deut. 33. 2 3 J But , as in his heart there are evil treafures of
wickedneft-j So > in his lips and pen there is a burning fire, he
(Irivcs to enfiame all with the rage of his tongue , and runs
upon all forts of Authorities from the higheft to the lowefl, like
a favage Beafl or wild Boare let loofe to wafle and confound mi-
ferably both the vifible Kingdom o/Chrifl in the Land, and the
civil Kingdom thereof fetledupon the be (I foundations -^and that
his Book might want nothing of the compleatncfs of an infam-
B cut
(10)
eus Libit , he falls upon particular perfons :by name, to afperfe
their credit, the con ft ant integrity of whofe converfation , mil
eafily flop bis foul lying mouth in the consciences of Gods people
who know them..
What to do anent this handle of impudent lyes andfaljhoods,
grofle (landers and reviling* ,was much doubted. Upon the one
hand, it was thought b:fl to neglecl the rage of this man (if one
that hath fo much renounced humanity, as he is here feen to do,
ma) be jo termed ) leaf} by bein* noticed , he might think him-
felffowewhat, cfpecially lea ft people ( mho as they affect^ are or^
dmarily opinionated ) might have too much matter to feed their
humour j to furnifh their light difcourfes , and to en\nare their
fouls, by reprefenting to them the matters of this Libell ( worthy
to be buried in oblivion ) the) being too apt ( whatever falvo
might be added ) to receive the poifon without the antidote ac-
cording to their prejudices. It feemed alfo a matter full of te-
dioufnefs to a well compafed hearty to enter into a fire of endlefs
fir if e and continual reciprocation of altercations, wherein a man
is not likely to find more truth then he hath already, ( truth in
the mo ft important shatters in the Book, having been of ola ('ful-
ly vindicated by learned hands, and nothing now oppofed, but
old (ongs , chanted over and over again ) a' though like
enough to lofe much of that charity and calm and com-
posed temper of heart which he had before. What mAn is he^
that knowing, how much ?nore important work he hath upon his
hands for his own falvation, and honouring God in his ft at ion
in the world, would willingly engage in endlefs conte ft s with
perfons, whofe idlenefs gives them too great opportunity of evil
doing, and who having caft by the Lords work in building his
Church, are too much fet to do S/ithans work in diffipating the
fame ? It feemed honourable enough to decline this contention
and ftrifc, which is like the letting out of waters, in expectation
that either the mans confeience ( if it be not infinitely corrupted)
may confute him in mo ft of his affcrtions and (landers, or that
bis mamfeft nnchriftiandealingmay help to open the eyes offuch
he
he labours to delude, and bring them to ahhorre his Way, or that
the really religious and righteous dealings of church and State
may more forcibly put himtafilence then words or wn:tnr> can.
Sometimes keeping filenct is fufonabie 5 tf# m4n decor drug to
Gods own I earl^weuldnct f*fierShimeis revi lings to be relayed
upon the head of that dead dog -7 Hezekiah di [charged to an*
flwer a word to railing Rabfliakeh •, Jeremiah the Prophet con-
tradicted by the falje Frophet Hasaniah, went his way and (aid
nothing-, the wife Solomon forbids to take heed to «/; words that
are jpoken arrd to anfwer a fool according to Ins fol/ie. The
Lord of Kings and Prophets Sometimes anfwerednot his accusers
a word. So it feesned ft to let Alone an in\olen\andfrawird rail-
er a;tdjn*cker , and not to lavijbont preUou s\i ime^rvhieh might
be better bedewed, irpoi one- that gives .fochv.iflble evidences
both of a reafnlefs Mid nnchriflUn fpirit , ' rvfofc Libel may be
reckoned Amongfit/je things qux lpfeta exoleiounc 5 \nd wor-
thy to be anfwered with not-hing but filence and contempt.
fut upon the oihtr hand, it feemed- (owethtng hardy '(efpeci-
ally in [neb a d;> (tempered time) to fitfftr an mfolent perfen^
in tvhoje mouth is a rod of pride , la cafl jhe truth down
to the ground without contrail \ and to tread upon and tri-
umph over c holy and righteous oau^^indttf ox honourable per-
sons ofallranh, engageftw the marnfffatnee thereof -in fo abu*
five, dejpitefui and intolerable a way, and not give him any
cheeky Not to putfome ftep to this furious driver , who again
and again affaults this Church with vile lyes and reproaches,
looked like the defers ing and ( >ig of an hone ft and honour-
able caufe^ or likes he hirelings feeing the wolf and flying and
leaving the flock' to he destroyed with delufion, iug'.fti qufa ta-
cuifti. There is an evil filence that leaves men in fin, as well
as an evil [peaking that le.ids men to finh a?;d we Are not only to
give an account pro otiofo verbo, but pro otiofo iiJent:o-7 for,
iale filence y when God and the p Mick -neceflfity of ihe church*
or Society whereof roe are members,, cdlsfor a valtant( mt br*-
tiflldy violent and forcible that way , fuch as this mm pleads
B z for)
(12)
for ) and rational contending for the truth t It is finful pufilla :
nimity , and not warrandable prudence to fee truth fall in the
greets and not It ft it up. And verily ^ this man feemsto be
amongft thefe, of whom Solotnon fay esfaov. 26. 5. who muft
be anfwered, lea ft he feem wife in his own conceit •, and to he
amongft thefe, Tit. 1. 10, 1 1# unruly and vain talkers and de-
ceivers, ii 6'it iviro/uufyiv, whofe mouths muft he flopped, that
the gangrane of his words may not creep further to the con*
fumption and fubver fion of Church and State.
But the great difficulty 5 in dealing with this man of no
fore-head, ( or if he have any, it is of the bar deft mettal) of
little confeience , hut of infinite loquacity ^ and of 'a moft un-
bridledtongue , which is a tr&afnre 0] v all reviling language,
{ whereof he is exceedingly pro fufe^ in be (lowing it upon per -
fons of all ranks) The great difficult j {J fay) in dealing with him
was how to moderate and temper aflile of writing toward \uch a
one -7 Difficile eit-Satyram non fcribere contra Satyrum .• for
hardly can a man meep in any book with more bitter inveffives
again ft all Authorities <wd Dignities, appointed and approven
by Gody then are here to be found. All that have gone that path
before him , feem but children in wickednefs in compari\on of
him. He deferves to be imthe fir ft claffe of thefe, Jude 8. who
defpife Dominion, andfpeak evil of Dignities, ret it muft
be eon fe (fed, that the man deferves well( albeit be fide his inten-
tion ) of all the Authorities civil and ecclefiaftical in the Land,
for while others do politickly keep in , fuppnmit Orator quae
rufticus edit inepte 5 He hath plainly laid open the fpirit
of the faction, for which he is Advocate, and gives ( as we will
hear )fair warning to the King, that he muft not expeft impu-
nity ( if they can have their will, ) and to all the Nobles and
Magiflrates, whofe places and dignities, forfeited^ he faith,)
by them,private perfonsjn a Vhineas- like fpirit, are allowed to
f off eft , removing and taking order with them for great apofla-
fie and patronifwg abominations (ashefpeaks ) but efpeci ally
to all the mini fir y , ( whom he calls Wolves and Theeves )
and
andmainely to the Bifhops what they are to expeEl ; for loading
them outragioufly with all forts of reproaches, which his wicked
heart could prompt him to utter, he direttly endeavours to flir up
the people to em Drew their hanisin their blood, and to de-
ftroy them in their innocency, with tragical ohs ! awakening
the rage of the rude (I multitude ( which he calls zeal of God ) to
execute judgement on them, that the fierce anger of God may be
turned away •, and tells them if they do not fo^ they are plagued
with ftupidity and blindnefs. All forts of rulers in the Land,
may fee their dittay and their doom drawn in this Libell-^andthe
man fhould have thanks for di [covering the malitious bloody and
cruel defigns of his party , that theje who are concerned* being
fore-warned > may before-armed , profefla perdunc odia ven-
di&# locum 3 whet? the fnare is fett in a mans fight , he de*
jerves to fall into it, that will fill into it. When a mans deadly
enemies proclaim their intentions , if he take not warning and
be not upon his guard, who will not think, that in his lifetime
he were worthy of a fair hoGd and beHs, andbccAufe he periflies in
the fnare that was fet in his fight, he will bethought worthy of
Abners "Epitaph, Dyed Abner as a fool dyeth i This man will
make us wife , whither we will or not 7 and force us to keep our
eyes in our head.
But as to this infamous Libeller, how irkfome a thing were it
to follow him clofely in all his foolifhreafonings that are continu-
ally inter laced and larded with foul rcvilings f How unfuitable
were it for one , who de fires to keep the con jt ant compojurc of a
Chriftianffiritjo indulge a humour in retaliating,according *s
the indignity of his abufes requires : verily, in dealing with men
ofthisflamp ( outragious in their opprobrious fpeeches) de-
fenders of tht truth are at a great disadvantage , in regard
of thefe who have fober and grave adverfaries to deal with.
But it almofi tranfcends humane patience , to treat myldly
with fuch an infohnt one as this 5 who tranfgreffeth fofar the
bounds of all humane mode fly in dealing with alt forts ofperfons
in Authority, as will be feen an one %
Although
(14)
Although then, a more then ordinary vehemency of a keen fiile
fbouldbe ufed,in heating down the fiercenefs of one (o excefjivcly in-
dolent (wbofe intemperate pride def»i[eth moderate remedies)good
and wife men will not judge it very criminal , hut at lea ft, \ome-
what excuf able, S hall M afters of con fufion> indulging them] elves
in their pr oudmoro fit y, unworthily demean themselves toward the
fober defenders of the truth i and will not this he (ufficicnt Apo-
logy for them , to put forth fome fling , And ufefome meafure of
vehemency in this cafe < should fuch a per f on as this, who ( as
the Poets feign of Hecuba, met amor phofed into a mad harking
hitch, after the deflrufiion of Troy ) barks and bawles , and
dares \vith his furious petulant and pefiilent pen overrun and
befpatter King, Parliament, Council, Nobles, fudges, Bifhofs,
Mimfters and all ranks of people in the Land< fhould he he
jmootbed and (Iroaked with [oft words f might not poffibly a too
faint* like and toothlc ft de fen fe of the truth tend to harden him
and his complices , and breed [uffition of fomefigns of diffi-
dence, diftrufl andtimoroufnejs in owning the. truth and right -
oufneffe of thee aufe that is owned again ft him i
Sed motos prseftatcomponere fluftus.
It /hall he fitter to con ftder what becomes us to utter^ then
what becomes him to hear, or what he is worthy of There l]£s
indeed a tentationin thefe namelefs writings (which therefore,
it is to he wifhed were not in ufe ) to exceed in paffions and to ut-
ter words ( incognito ) that will not he flood to-, hut remem-
bring, that we have not Co learn' d Chrift, as to render revil-
ling tor reviling, and that mans wrath works not the right-
oufnefsof God-, ( though fometime sit is for peoples edification
to [ee the due characters of fuch as lead them out of the way ) jo
far as humane infirmity permitts, the truth jhall be fe arched af-
ter, and fpoken in love ; all hittemefs, wrath, anger and clam-
our with all malice being put away : but if any thing aculeat and
pungent do e (cape, it not being ufedin any private caufe or quar-
rel, but in thepnblick concerns of truth, of the Church of God
and of the State of the Common-wealth ,nor proceeding from any
private
private revenge ( there being room enough in our fraternal af-
fection for any, who will leave their unchriflian, fanguinary
and. inhumane wuyes ) it will at lea [I he excnfed bj the judicious
and wife. And if an) [itch thing be , it is heartily wifked, it
may prick the Libeller to repentance for theft things, wherein he
hath already put him f elf to fhame.
But to prepare for consideration of the matter of this in-
famous Libel , it (kail be fit, to advert how palpably and clofely
this man treads in the foot-fleps of the old M 'after s of confu-
f on the Anabaptifls : It fhall not be [aid, that his complices
or he, are arrived to the owning of the night ft myfleries of that
Seel, in the points of Enthufiafme and Libertinifme , nor that
they are*fo cruel , as to exclude Chriftian infants from their
Birth-right privi ledge of Baptijme •, howbeit, it is worthy ta be
confidered, how far the common demand of expre([e command
or example in Scripture, for Epifcopacy may reach the Ana*
baptifis conclufion concerning infants. And this mm , doth
let fall fuch tenets , as (me! I too rankly of the foul [cum of the
high flown AnahaptiflicJ and Enthufuflical way ; while he
tells us , ( pag. 21. &c. ) That meer private men may
now a dayes, take their impulfes of Zeal, as a fufficient
call , to pull down all Magiftrates from their feats which
they abufe, to execute judgement on them, and to place
themfelves in their rooms ^ thinking , that Phineas aft
mayjuflifie them, and while he tells us, pag, 105, that a Mi*
nifters external call , is not in ordination by them , who
have power upon trial of gifts $ but in having fuch a vifible
evidence of the call of Jefus Chrift , as in reafon and cha-
rity doth obliege all men, to receive the perfonfo called, as
truly fent: Thefe with fever al other points , tending to Li»
beriinifme-, yea, and to the abelifhing of the [en [e of grefftfk
(ins in people , are vented here, as may be \een in the progre[s.
But our maine work (kail be, to f\:ew the face of this mans w^y^and
how Anabaptiftic al-like it look* > in fome particular pr ail ices y
wherein the fimilitude will hold without much halting, that if he
will not be he healed, others may be warned* 1 , The
(i6)
1 . The Setf of Anabaptifls laboured tnuch,( as the learned men
that knew them and dealt with them declare ) to overthrow Ma-
giflracyjn the places where they livedo they represented the \e-
cular powers unto the people, as the ungodly of the world^inftigat*
ing and flirting them up Jo pull them all down , as the eppreffors
of their liberty in [pirituals and civil s : They denied all au-
thor ty to Magi ({rates in Church matters, averring, they ought
not to medle in matters of Rdigion or Faith , nor ufe any com-
pul/ion on men , (o much as to urge them to the ufe of the exter-
nal meanes of Gods worjl)ip. And upon the ground, ( Luke,
22. The Kings of the Nations, &c. it fhall notbefoamongft
you , which isprefjed again fl Superiorities amongft Church-
men ) They pleaded with no lefs plau/iblenefs again ft ftperiori-
ty of Magi fir at es, among fl and ever Chriflians, although when
they came to tome ftrength 4/ Munfter , they would have their
own King) John of Leyden the Taylor.
2 . As they (ludiedto overthrow the ordinance ofMagiflracy, fo
tlfo the other divine ordinance of Miniflery 5 thefe beings as it
were, the two great lights, the Sun and the Moon, which God hath
Appointed to guidthe world: Thefe maflers of confufion, would ex-
tinguish them both ,th at they might vent their wares in the world*
for deflroying not only humane Societies , hut the Souls of men.
In order to the ruine of the Mini fiery , they declaimed mofl bit-
terly again fl all of that fun 51 ion, ( that were not of their way )
as Hirelings, Thieves and Wolves,Ignorant-beafts, Prieftsof
Baal, curfed Creatures, Servants of Sathan , and what ever
elfe their invenomd hearts could prompt them to utter againft
Chrifls Minifters to work their dif grace amongft the people, and
fo to defame them, that they might be ufelefs iA the fervice of
God : Their great work was, to exclude faithful Minifters from
the efleem of Gods people , that they might affeol them only,
and that they might have ready accefje to poyfon them with their
perverfe Dottrines and Dilates offubltme, unconceivable non*
[enfe,]et forth under the garb of \ i glancing novelty of words,
3. 7 hey bent t h em f elves to work divifion in, the Church of
God)
Gody and to move pec pie to for fake the a(fembling of the mf elves
together in Church -meetings , and to follow them to feekChrifl
in private Conventicles, where they might with freedom enough
open their hearts, and debauch them into their way. The Church
meetings they reckoned no better of, then as of droves and he* ds
ofhoggs, confuted mixtures, unworthy the name of Churches
and wherein no bleffing was to be expected to the Ordinances,
4. They were above all men arrogant and proud defpifers of
fuch as were not of their way, as being men without God in the
world* reprobate and wicked, denying to them even common ci-
vilities.
5 * When any of theirs were punijhed, either for their errors,
orforfellony, murther or rebellion, the) heavily lamented the
removeal of the dear fervants of God-, crying them up for Mar-
tyrs^ and complaining tragically , that truth andgodlinefs was
oppreffed-j and that men, who would have all things done ac-
cording to Gods word, were not fufferedto live in aperfecuting
world.
How neer this man {with his complices) doth approach to
the manners of that odious Seff in thefe particulars, may fomc
way appear from this Libell, and the Apology. When the fpi-
rit , that ftirreth in thefe furious writings ( efpecially in
Naphthali3 wherein the evil man waxeth worfe andworfe^ i$
considered 5 how much confufion ma) be feen to be portended to
Church and State , // hearts be infeBed with the Dtffrines
therein held forth. It is greatly to be wijhed and prayed for^
that the Lord may give his people fuch under fi anding, that they
he not ignorant of the wiles of Sathan , who drives a deeper
defign again fl this poor Church and Land , then the fubverjion
of this or that exterior form of Church- Government. The
contr over fie refls not in matters touching a Bifhop, or a Pref-
bytery, which ( if mens paffions or prejudices might permit )
may be for the advantage of the Gofpel well confolidated by
their mutual paying of due refpeBs one to another, the epif copal
infpzttion not abrogating^ but fire ng the ning tU due right of
b Presbyter $
(i8j
Presbyters, and Presbyters not defpifing that lawful infpeUion^
but all concurring together in a kindly mutual affi (lance ■•, And
amicable con\unUion , for carrying on the real inter efts of
Cb rifts Kingdom without imferioujnefs on the one fide , and
without frcward di f order line fs on the other. But this polemi-
cal Presbyterian ( as he would feem to be, though he and his
brethren in evil have ruined that way of Presbytery long
ago) accounts fuch matters too low to (land upon. Tht ' de-
fign his Libel runs upon , is to open a gap to endleffe rebel-
lions , under whatsoever conflitution of Church-Government %
And not only to bring all our Magiflrates from the higheflto
the lowefl under di [grace ( which is the next (lep to dejlru&ion,
t and to make them a facrifce to the fury of the wicked people)
but to mine Kingly Authority and Magiftracy \ the Ordi-
nance of God ^ and to diffolve humane Societies and King-
doms ( as fhallbc fecn) and efpect ally to ruine this Kingdom.
There is a great noi(e made , ( it may be , it is not cau/les, and
it were to be wijhed , Rulers looked to it ) of the increafe of
Popery : but truly , when the fpirit of fuch writings as this,
is confidered \ it willbe found, there is caufe to fear, ( unlefs
the wifdom and goodness of God , and the prudence of the King
and Governors under him prevent ) That as one way , the
Roman Antichrifl may come in -, So , fome furious fucceffor of
John of Leyden , under pretence of a Phineas -//£<? fpirit,
come in another way, upon our church and Land, to lay it wafle,
and to make it a field ofconfufton and blood -7 the feeds $f future
mi (cries, being too vifibly fowen by this man and his com-
plices ^ whofe mouths, arefullofBlafphemies, as their hearts
and hands are full of blood. That this Libell and the like,
are not more quickly followed 5 with meet animadverfions, is
not to be marvelled at by any , who knowes they are like the
Peflilence that walks in dxrknefs 5 and that hardly do they
come to the hands of any , but fuch as are willing to be de-
ceivedby them , being intended for the blinding of thefe 5 not
for the opening the eyes of others •? Tet now, ( that this piece
is
(19)
// in out hand) it ( with its fe Howes ) defervef fome con*
fideration , and what fhallbe fatd , fhallbe reduced to thefe
beads , viz. The Libellers endeavour to confound humane
Societies and to overthrow Magifiracy ; His injurious rt-
vilings of the Kings Mai e fly , Parliament, Council , Corn-
miff ion , fudges, Town of Edinburgh, drc. His reproach*
es againfl the Mimjlery of the church and all ranks thereof \
with his unjound Dotfrines anent their Callings and Statt-
ons^His endeavours to diffipatethe Church of Chrijiin this
Land , and therein to [late a perpetual febifme $ His Dam-
nable pride and contempt of all others 3 His tragical com-
plaints of perfection , and vain glorying in the Martyrs of
his way. In touching upon thefe, the mofl material things of his
lw)k fball-be fpoken to , in the following part of this treat ife •
wit hall ^ for the Readers edification, we fhall now and then
turn afide to ufe full digrejfitns. As, i. Concerning his Ma-
je flies Supremacy in Church affairs, which this Libeller
calls falfly an ufurpation of the Crown ofcbrifl. 2. Concern-
ingthe Covenants and obligation thereof and the falfly allcdged
perjury in owning Bpifcopacy. 3. Concerning the war-
rantablenefsof.the Bpif copal office , falfely called by the Li-
beller Antiehriflian ufurpation, 4. Concerning the lawful-
nefs of the calling of the prefent Mini fiery of Scotland, whom
he calls Thieves, Wolves, &ct 5. fbejinfulnefs of fating a
feparation from our Church- affemblies , which he call; CuratS
Conventicles. Thofe things being with any fatisfaffion fpoken
to, once for aH, (for, Who cm endure that profufion cf preti*
ousthne, as to bealwayes drawing the rug-faw of contention
about fuch matters < ) will contribute to clear our judgements
and allay our animofities. The Lord give us understanding
in all things , and bleffe us with truth and peace ;
THE
+***m*'Hf*#H***+t* ?♦**#* »4+ »+#♦**♦♦***
THE
CONTENTS.
CHAP. I.
THe Libeller his endeavours to confound and diffolve
humane Societies , and to overthrow Magiftracy in
this Land. Page. I*
CHAP. II.
Of violent refinance to she Powers ordain d of God, by.meer
private ferjons their Subjects Page 1 2 .
CHAP. III.
That fuch as are invefted with (acred and inviolable Sovc-
raignty, have divine exemption andfriviledge of impunity
from their own Subjeffs. Page 71*
CHAP. IV.
Anent the following of Phineas/^5 of heroick or extraordi-
nary impulsions , and concerning jome courfes taken at our
frft Reformation ^ and their exemplarincfs. Page 104.
PART
PART I.
CHAP, I,
The Libeller his endeavours to confound and diffolve humane
Societies, and to overthrow Magiflracj in this Land,
O D Almighty , having made Man a rational Crca-
care and fit for fociety , ({»or th $vjh r^mKov,
as the Philofophcr fpeaketh) hath appointed (be-
tides aeconomical Societies,) the coalition of people
into greater Bodies , confiding of many Families
under one Political Government, for mutual help
to be given by men Cone to another J in their ne-
cefiities ; for protection both of the whole Body, and of every Mem-
ber intereffed in the Society ,and for the procuring of the good and hap-
pinefs of all in this life , and in a better. That thefe Societies might
be orderly regulated in their ads, the God of order hath appointed
fuperiour Powers and Heads over the multitudes of men , in feveral
bounds of the world where he hath difpofed their habitations.
Magiftracy, God'» Ordinance, is that golden dafp and band, that holds
together humane Societies in a confident unity , that mens corruptions
may not dafh them one upon another, as pot-fheards , to their mutual
ruine and genera! confufion. Magiftracy is as the vital Spirits of hu-
mane Societies , without which they were but as dead carcaiTes • it is
as the Nerves and Sinews in tfee Body , without which there could be
no r'ghc motion. Hence there are no Nations fo barbarous , but by
racural inftinft and the dictates of reafon, are led together iBto politick
affociations for their fubfiftance in general , for the mutual help one of
another , and for the protection of the weaker againft the violence and
wrongs of the ftronger. And by a divine inftind , great multitudes
of men erobodyed together,are brought to humble themfelves and fub-
mit to Magiftracy of one fott or another ; which is not a meer device
of wife men.but an holy Ordinance of the only wife God. Veeati* eft
(faithC^v.W.4. infix caf. 20. S.4.) non mo&o (anfta & legittim*
C €9ram
coram Dec , fed facerrima & in tota mcrtdlium vttk longe honeftif-
fims. Now, albeit the Lord hath nod by any precept particular !y de-
termined the bounds efeveryernlrodyed political Society ( rttere being
fame greater , fome lefler , acting under their jlveral Heads and Sove-
raign Magiftraces') Yet when politic BodiM are fetlcd in voluntary
aflociations, or wtVat ever way in thecourfe 6T Divine Providence they
have been reduced to live under ffce (ame Xa^s and Authorities , and
have continued long in thomnoti of a common intereft, under the pro-
tection of Magjftracy,to break off from the bodkin fedijious fecefllons
ctain'otW b« Al^kafing to God. And' they are iw-bcherrhcn F rev
brands>By^ouwk«i^ humane S^iecyt, iigheeriagair/ftfiQdatodhis
Ordinance, who (working upon the advantages they have from peoples
difcootcntments upon whatever pretence ) do tailgate them either to
cutoff tbemfehes from the body of the Common- wealth , whereof
they are Members, or to fall with violence upon the whole body,
(though they be tberar leffer part tberecf > or to invade the inviolable
(by Subjects ) Majefty of. the fuprcme Authority, which-bears the
iacredimprefsof God* How far this LtbcMar goech this way, (Kail
appear by his Tenets.
This Libeller's mind is plainly this/' That when the ends of Govern-
c< ment are manifeflly perverted, the injured perfons (one or moe) obli-
gation thereunto ceafeth;the.baod: thereof k ddfolved,they are liberate
w from ir, and dd.relapfe into thcif priro^ve liberty and priviiedge ; and
f as the fimihtudeof theircafe and exigence ofcaufc doth require, may
l< upon the very fame. principles agaiuatfochue/and je>yn for their better
"defence and prefer vat ton , as they did at firft enter irvto Societies*
Thus he, Pag. 1 6. Pag. ija And further he avows, u That not only
";no obedience* but no aMeagiauce, (n*b. ) is to be given to any crcajted
"Power on earthy but with this reftriclion, in defence of Religion and
H Liberty ^according to the Covenants, Pag. 1 77. And what Religion
he means, in application to the hypochefis of the Times, he explains
fiainly, Pag. 54. where he fayes , " The extirpation of Prelacy is the
€i main covenanted Religious Duty , in the endeavour whereof, all rite
ci zeal of the faithful fhould be concentred. And as to the liberty of
the Subjects, the determining of what it ist rouft not be referred to the
Subjects Representatives in Parliament ; Tor,faith he,Pag. 102. "The
u Parliament, under pretence of vindicating and declaring the Kings juft
u Right and Prerogative, have wholly corrupted and innovated the
u well* tempered and firm conftitution of our ancient Government, and
'! WC|rly fubvertcd the liberty of die Sutyecli Pag. ^5, So that what
this
(3) v^
thif liberty is, muft be referred to i he private difcretive judgement of
every man, and this muft determine him to his A&s of violent reliftance,
and vindication of liberty according to theCovcnant. And in refer-
ence to the cafe of the Nation in thefe Times, the man is fo far tnnf-
ported as to teach the people, li That their liberty is fo far loffyhat they
u are reduced to the condition of a rooft infupportable and unnatural
«l conqutft, which fhou'd be a moft juft caufe and provocation to all
u ingenuous Spirits and good Patriots , to undertake the alTertingof
•c their own liberty upon the greateft peril , Page 1 1 6, And that the
11 prelTures and grievances of the Nation, by realon only of that Court
<( of CommiiTion for executing the Laws anent Church matters, ;do far
f exceed all the prelTures and injuries of that SpaniuVioquiiitiop,where-
*'upon the United Provinces have juftified and approved their revolt
•c from the King ofSfain, Page 1 16. So that this roans defign is clear
from his words , to diffolve and confound this Kingdom , to move
them who will be taken io his fnare, to renounce Allegiance to the
King ; to revolt from him, as having better caufe then the United Pro-
vinces had to revolt from the King of «$>***; to combine thcmfelves in
new Societies to their own mind ( they being now relapfed into their
primacve liberty, and the obligation to the Government being loofed )
and that every man and every Party , as they find themfelves ftrong
enough , fhouid upon their own difcretive judgement of what is their
due civil Liberty, as well as what is right Religion; and upon their
greateft peril undertake not only violent refinance of all powers above
them, but valiant vindication of Religion and Liberties, and reforming
what they think amiiTe vi & armis, even to the puniftiing ail and
whatsoever perfon that will oppofc them in their way.
The particulars (hall be after fpok? n to, but now more generally we
confider his fundamental Dodrines of confufion. That the true ends
of tnftituting civil Government , arc the true happinefs of People here
and hereafter,and the glory of God : and that Magiftratcs and Gover-
nors are oblieged to p^ofecute thefe ends, no judicious Chriftian will
queftion* All thequcftion i<, anent the Duty of the fearers df God,
in the cafe of the perverfion of the ends of Government by thefe in
wbofe hand it is, whether f when this pervetfion is maniftfr, the band
and tyeto the Government ceafeth , as to the perfons injur'd there-
by ; and whither this be the cafe, as matters are now ftated, that
private perfons, or any number of them, are for the prefent ( fuppos'dj
pcrveiGons of the ends of Government, difoblieged from all tyes to the
fame, and rebps'd into their prim^ve liberty and privikdge, to combine
C 2 in
(4)
in Societies which are to their mind ( as it firft they did affociate
themfclves in the political bodies whereof now they are members J for
their own good and prefervation.
As for the general pofition, or affirmative refolution to the former
queftion, it is undoubtedly both unchriftian and unreafonable. When
was there at any time greater pervcrfion and (haying from the ends of
Government, then was in the times of many of the holy Prophets of
God, and in the times of Chrift, his holy Apoftles and the primitive
Chriftiifls, who were both replenifh'd with much light to know their
duties, and much zeal to aft for the honour of God againft all perils
and dangers whatfoevcr lying in their way ? Government was per-
verted by manifeft Idolatry and horrid Tyranny, many monfters of
men poffeffing the thrones of Soveraignty : yet,look over all the facred
Writings of the holy Prophets,look to the hiftory of the life and actions
of Chrift and his Apoftles, or to the hiftory of the great Lights of the
primitive Church for many hundreds of years, and fee if any of the
teachers taught fuch doftrine, that in cafe of the manifeft perverfion of
the ends of Govemmenr, people did reiapfe into their primaevc liberty
and priviledge, to combine with whom they pleafed,to forfake the uni-
on with thefe political bodies with which they were con joyn'd, or that
they were liberated from the obligation and band to the civil order and
Government under which they were ; or if that was the fenfe of any
of the godly, zealous Chriftians,and fearers of God in thefe times,who
alwayes keeped themfelves pure from finning againft God, refuting obe-
dience unto mens unlawful Commandments, but the Doftrine of thefe
new Chriftians never came in their hearts, that they Qiould makefc-
ceflions from the civil Societies wherein they lived, fo long as they
keep'd within the bounds over which fuch or fuch Government was,
and account all their obligation to abufed Government diffolved : Yea
upon the contrary , as there arc never to be found amongft the people
fearing God, any fuch renting* of the States and Common- wealths
they lived in,approven of God,or injoyn'd by hisProphets in his name-
So, in reproving (ins and menacing judgements againft the/e in Autho-
rity > (albeit they grievoufly abufed their places J yet the Prophets,
Apoftlcs,and Chrift alfo, ftudied to preferve refpefts to the Soveraignty
and Powers fet over People; and while they warn'd all from the higheft
10 the loweft to amend their wayes,they guarded againft feditious dif-
felations of the Commoa- wealth on any pretext, never prefcribiog re-
bellion and revolting ( the greater fin ; as the cure of Tyranny or irrc-
ligioufnefs in the Aftingi of Powers, What abufers of Government;
- " an&
and pcrvcrtcrs of the ends thereof, were Tibtrius Claudius, 2{erot
<Domiti*n i &o yet Chrift will have Cdfars due given him ; and bis
Apdftlcs preffe fubjeclion to them, Honor to be given them, Tribute
to be paid to them, Prayers to be made for them • not for deftroying
them and their Government, but for preferving their Perfons and
Amplifying their hearts , that they might govern rightly and peaceably*
( a Prayer Point-blank contrary to endeavours to difturbe their King-
doms by feditious courfes, to diflblve and diflipate them, and to take
vengeance on their perfons. ) So that they muft needs be the difciples
( not of Chrift, or Paui, or Vetcr ) but of Judas of $*&**> and of
Theudas, Atts 5. 36, 57. who upon account of perverfion of Go-
vernment, teach any part of the people to diflblve and confound the So-
cieties whereof they are members, and that the obligation being loofed
from the Government, they may break off from ir, and ereel themfelves
in new Combinations and Societies with whom they think beft. If this
may pafle for good divinity, the grand enemy (hall never want oppor*
tunity of cafting Fire-balls in humane Societies, and working confufion
and every evil work*
But as this pofition is very dilTonant from Religion}fo it is no lefs to
found reafon, for it hath a clear tendency , to the breaking and crumb-
ing in pieces of all humane political Societies, all Commonwealths and
Kingdoms of the World, which no wit of Man can preferve from
diflbiution, if once this Principle be drunk into the hearts of People
and fink there : For by this roans opinion , the judgement of the
perverfion of the ends of Government in tyranny , opprefiGon , &c*
isalwayes putovcrto thedifcrctionof the furthers of prejudice by
itj ( were they never fo few , in comparifon of the whole body of the
people; they may pronounce upon the fame, and according to their
difcretive judgement, of the injurious perverting of Government, de-
termine their actions , for renouncing or revolting from the fociety in
which, and Government under which , they are, and nothing ftiould
hinder them from this, but want of probable capacity to through their
work, (as he often fpeaks ) So wife and cautious muft his followers
be, ( though not confeientious) that in working a mifchief ,. they light
not upon a mifchief*
Good God.' to what times are we referved , wherein the unmea-
furable audacioufnefs of men , dare prefent fuch poyfon to a Chriftian
People \ and to attempt the breaking them in pieces by fuch Doftrints,
which both Religion and found Reafon abhorrcs ? Dare this Libe'ler
fay , that this is a fundamental constitution of political Societies,
that
(O
that at the arbitrament and luft of any minor part of private per/but,
pretending a perverfion of the ends of Government , ( a pretence that
wilt never be wanting , to malecontents and malapert wicked ones evea
kjrhcrincf and highlandifii thecves, and it is real to them, if they them-
selves be admitted Judges ) they may make feceflion from the Society
in which they are embodied , and renounce their obligation to the
Government thereof ? Is not fuch a principle, rather contra-fundamen-
tal to all humane combined Societies ? and were it at fuft etitring of the
Society , exprefly propofed, that when ever any minor party ftiould
account the ends of Government perverted , they fliould be at their
pritnaeve liberty again, to break offfrom all the magiftratical Order, and
from fociety with the major party of tfeefe, with whom they are com-
bined : Would not the overture of fuch a condition be reje&ed with
indignation and upon juft reafon ? for that were to open a gap to con-
tinual feditions , divifions and fractions. And all rational men would
judge it were better not to joyn in fociety with fuch men, then to joyn
in fuch termes.
Again , fuppofe there be a breaking off from a magiftratical Power,
and major part of a fociety , upon pretenfion ( which will never be
wanting to cover fedition and confufion, fuch is the corruption of
roen ) ofa perverfion of the ends of Government; the party making
feceflion , may haply meet with that fame meafure they gave to the
Community, wherewith they were formerly joyned. For, when
they have combined and embodied themfelves in a Society , if a minor
party arife amongft themfelves, with the fame accufations againft
them, which they had againft the body they did feparate from ; Muft
not that fame party, have the fame priviledge of Primaevc liberty , to
combine and creel a corporation by themfelves, which they claimed be-
fore ? will not they plead , that the obligation to the Government
and Society ceafeth , and they are free to erecT: a new one t And
where fhall there be a ftand , till humane Societies be miferably broken
in pieces,which fcems to be Satans defign,by this Mans Doftrine .?
Further, can this aflertion fubfift,that neither alledgiance or fidelity,
nor obedience , is to be given unto any created power,but in defer ce of
Religion and Liberty ? That obedience is not to be given unto any
Creature on earth , againft Religion, or the Revealed Will of God,
{hill be eafily &ranted;weabhorre the very thought of lo doing. Again,
it friall not be laid, that obedience is to be given to Powers , againft the
Liberty competent to us, as Subjefb, and confident with Soveraigntj ;
yet fo,that the meafure of that Liberty, muft not be made by every pri-
vare
(?)
tite roans will ; bat by the Declarator of the Parliament, reprefen-
taiiveofthe Subjects, which be ft knows what thereunto belongs :
Bat to fay, that all ( not only obedience,but } alledgiancc ar.d fide iwy,
due to any created powers indtfpenfibly reftrided to this qualification,
inDeffnctef Rttigwn and L'bertf , vit,* of the fab^d, isamc»ft
faift affection. It i#fcqown,tha* a? reftridiraa excludes all other cafey,
whkh are not in the rcftridve proportion included } now it is certain*
there may be cafes, wherein vie ought to obey the Magftrate, and yet
the ad of obedience cannot be properly and dircdiy ftid , to be either
ja defence of Religion, or the Liberty of the Subjedj there may be
fomecaufes that properly concern his own honour • wherem defence
of Religion is not concerned, (the MagtftratC perhaps not being of our
Religion ) and far lefs defence of the Liberty of the Subjed , ( unlefs
by a very remote and unneceiTary conference ) yet am I bouod to
htm in caufes concerning his honour ; this made the Minifters that dis-
puted ivith the Dodors of Aberdeen , decline to acknowledge that
dan e of the firft Covenant, in defence ofRtligion &c% to be: limitative
orreftridive of daty to the King, affirming it onely to be fpecifica-
tWen^ming duties to him in fome refpeds,or in refped to fome things*
not excluding others: Yea , the General Aifcmbiy , \6]9* will not
have that ctaufe in the Covenant refiridive ; foe in thtk (uppl carton*
to the Commiftioner and Council* they fpeak thus : lt We have fori
iC lemly fworn and do fwear , not only our nwcml concurrence smd
€i afUftance, for the caufe of Religion, and to the utrroft of cur power1,
4< with our Means and Lives » to ftand to the defence of our Dread S 3-
(Cver*<gn>HrsPerfonand Authority, in theprefervationoftme Relt*
u gion, Liberties and Laws of this Kirk and King ;otj '• but alfo ( {4 b.)
" in every caufe that may concern HisMa>e£ies Honour , find) corcu*
tS with oar friends and follower?^* we fhall be required, &c. So Du-
ty and Obedience to the King is there extended , beyond what isex-
prefly mentioned in the Covenant , ( in defence of Rcl'gion and Liber-
ties. ) But further , as to the point of Alledgiance or Hdchty , cha t
k another matter then Obedience 1 Alledgiance to a King import;,
owning him as Lawful andRightful King, and that cone others have
power over him ; together with fidelity to his Perfon , Crown and
Dignity, againftailconfpiracresand treafon. Obedience istherefuk
of this acknowledged Soveraignty, ( where commands appeir larwful.J
A man may keepAlledg ance and Fidelity to the King, albeit fomerimes
there may be commands given, which cannot be obeyed, becaufecp
Gods countermand ; many learned Priefts and Papifts in £ngl*na9
took-
took the Oath of AUedgtance , when firlt it was emitted and injoynM,
albeit they thought they could not give obedience to the King, as to
matters of Religion. But this man is plain in his aflertion, that no
Alledgiance is due to the King, except with this rtftriftion , in defence
cf Reli£i*m And (ashefaid) a main part of his Religion is to ereft
Presbytery , and root out Prelacy ; So that if Presbytery be not de-
fended, people are taught to renounce Alledgiance to the King. How
contrary is this to the Confejfton of Faith, cap. 2 $. S. 4. Difference in
Religion doch not ( faith the Confeffton ) make void the Magiflratcs
juft and legal Authority , nor free the people from their due obedience
to him : But this mm will have no Alledgiance due to him, nor Obedi-
ence , but in defence of Religion ; which ic is like he will not defend,
if he be of a different perfwafion in matters of Religion , and fo rouft
his Authority be made void.
The contrary Thefis we muft reft upon , that although a fupremc
Magiftrate defend not Religion, yet Alledgiance and Fidelity is alwayei
due to him,and Obedience alfo in all things lawful. It is the Lords way
for keeping humane Societies from grofs diforders, to allow to fuch
as are in fupremc Power by lawful calling , the honour due unto their
place , even although in the main things they pervert the ends of Go-
vernment ; not glorifying God by advancing true Religion, but dif-
honouring him by falfe Religion , or feducing others to their evil way,
and perfecting them who follow not their unlawful commandments.
Yet , where adminiftrations of Juftice in civil things are tolerably ma-
naged , and civil Societies by Magiftratical Authority kept in tolerable
order , ( that there be no general out-breakings in outragious oppref-
fionsj God will have due refpefts payed to the places of Authority
and perfons therein inftalled , and will reckon dreadfully with them for
any perverflons of the ends of Government, in his own time. Though
C*f*r give not God his due , yet it is Chrifts mind that we give Cdfar
his due, and his Apoftles mind that he (hould be honoured ; not for
his perfonal faults or abufe of his powcr,but becaufe he is in veiled with
power from God ; which though he abufeth, yet it remains the Ordi-
nance of God. And hereunto Mr. Calvin fully agrees , lib, 4. its/lit,
c*p. 20. S. 24, 25. &c. where at length he aflerts , " That Alledgiance
'• and Obedienc« ( in things lawful) il due even to the worft of Princes,
,f and who do moft manifeftly pervert the ends of Government, by pri-
u vate Subjeds, (of which our queftion is now) S 25. SiDeivtr-
,c bum refptcimut longius nos dedncet (viz, then to give alledgiance to
"good Princes) at non arum modofrincifumimpcriofubditifimHt
"qui
(*>
"qui probe & qua debent fde , munere fuoerganos defungunturfed
•* omnium qui quoquo modo mum potiuntur% etiamfi nihil minus
l* praftent quam quod ex officio crat pri*cipum. Again, Omnes (faith
" he, f peaking of evil Princes,) illajantta May ft ate funt praiiti, qua
«« legittimam poteftatem inftruxit Deus» Again , In bomme deter*
«c rimo , bonoreque omni indigniffimo^ penes quern mo do [it public* pi~
*■ teftasfrtclarai/la & divinapotefias refidet^quam Dominus \uftiti&
« &ju4icii/uiminiftris verbo fuo detultt , proinde * fubdituead&m
« revtrentia & dignatione babendus efty quantum ad publicam ebedt-
" entiam attinet qua optimum Regem , fi daretur , babituri ejfent.
Again, S. 27. he fayes of an evil King, " AJfumptusefl in Regiam
|C Al^eftatemy quam violaretnefas eft. Again, Nunquam in antmum
** nobis (editio/t ill* cogitations veniant trattandum ejfe pro meritii
"Regem , nee &quum eft, ut fubditos nos eipr<eftemust quiviciflim
«c Regem nobis fe nonprafiet.
Any may fee, that in the matter of Civil Government , Mr. Calvin
was of another and a better fpirit than thefe men , who inflame the
people with their feditious Doftrine ; and tells them,if the King do not
his duty , their alledgiance to him and obligation to his Government
ceafeth j and no aU dgiance nor obedience due to him, when he does
not ( or does contrary to) his duty.
Bur, 2. As the Pofition in it felf is moft unchriftian and irrationaf,
fo the application of it to the cafe in thefe Times , made by this Mafter
of confufion , is moft unfurl: ; for ( not to fpeak of the firft times of
Reformation, wherein he fayes , that there was fuch perverfion of the
ends of Government , as made the obligation of the injured Subjects
thereto to ceafe, Pag. id.) he repeats the fame more fully, Pag. 150.
to juftifie the late Infurreclion againft the King • as if now there were
fuch raanifeft and notorious perverfion of the ends of Government
that the band thereof is Ioofed , and people are relapfed into their pri-
matve liberty, to joyn in new Societies and Combinations as they fee
fit, rejecting the old. Now , may not any fee the defperate defign of
this Libeller and his like, to diflipate and diflblve the immemonally
fettled frame of this Nation and Kingdom, which through divine Pro-
vidence, hath in many generations fubfifted under our lawful Sove-
raigns, for the common benefit of the Subjects at home, and to the ho-
nour and renown of the Nation abroad ; yea , and to the glory of di-
vine Providence , which hath through many ftorms , in feveral ages,
preferved us in this comfortable conftitution. But behold , a foul
gap is now opened to let in all confufion upon us , and to diflipate and
D break
I 10)
break as in pieces roiferabfy , (if fuch wicked Doctrine take upon
people , God guard their hearts , we hope fanttiorej font uteres &
corda auditortim q»am lingua DoRothy* , as to this ) Now it is left
tothearbitrement and luft of every party, even lefler party of the
people, to break off the old union with the Nation, to ere& therafel ves
into new Societies and Combinations, as being now as free as if thty
liad not been members of this Nation ; they are rclapfed into their
primaevc liberty, and now every Paroch in Galloway is allowed to can-
tonize themfelves into a free Re-publick, or to become a little Kingdom
of Ivttot , or make Combinations, and Heads of thefe Combinations,
as they fee fit ; for they are liberate and loofed from the old society
and Government, becaufe the ends thereof are fo mamfeltiy perverted :
And wherein , forfooth ? Doth not the true Proteftant Religion, as
it is held forth in Scripture, and was pubhxkly confeiTed by our firft
Reformers, (which Confetfion is rfg;ftred, Tar I. i. K. fames £.)
through Gods mercy, continue with us , without variation from it in
the leall ? Doth not the Kings Ma/cfty protect and advance this blcflcd
Truth of the Saving Gofpel , and incourage and invite all according to
his power to embrace it? Is he not willing and defirous that the
Laws be vigoroufly executed againft Papifts , and all pcrvertersof this
found Doctrine ? If there be deficiency in cxecution,the blame lyes elfe-
where then upon him. Are Gods people , or any people in the Land,
fpoiled of their lawful civil Liberties ? What one thing hath he done
without confent of the peoples Reprefentatives in Parliament, at which
any rniy except as a grievance ? What burthen hath he laid upon
their Eftates , but by Law , or by their own confent in a neceffary exi-
gence? What (hould be the great ground then of fo horrid a dif-
niembring of the body of this Common- wealth and feceflion from the
civil Society, and from fubjedion to the lawful Government thereof, as
this man teaches and would perfwade ? What is that fo fundamen-
tal perverfion of the ends of Government > that may, to any minor
Tarty that plcafes, bear the weight of a rational licence to reject the
Government and the Society of the Common wealth , to erect them-
felves into new feparate and politick Bodies ? Or, that may perfwade
them, as thecifeftands, they are rclapfed into their primasve liberty,
like the Fifties of the Sea that have no Ruler ? Or that now being
liberatd they are free ( as they were at firft) to combine themfelves in
new Societies as they fee fit ? It muft furely be forae great thing that
foould warrand fuch great actions. It were too much to qu ftion
their judgement to aflcrc, that they indeed think , that becaufe the
moderate
moderate Epifcopacy,and infpe&ion of foroe Mimfters over other* in fe-
veral parts of the Land to bold them to their duties, feftablifhed by for-
mer Laws)is now re-eftabli(hed by the King,with confent of his people
in Parliament, (the lawfulness of which (hall be afterwards fpoken to)
That therefore this, and legal courfesfor carrying on of this , is fuffi-
cient ground for fo unnatural a rupture, although the King (hould not,
for the pleafure of an inconGderable party , recede from owning and
profecuting his juft Laws concerning this; experience having abun-
dantly taught , that giving way to evil humours and unreafonable de-
mands , is but a mean to provoke to greater infolencies. But under
fuch pretentions againft a lawful way, furely fomething lurkcth that
doth not yet appear : For, fuppofing a change of the eftabli/hed way,ic
is folly to think the matter fliould there reft- this man and his party
are of another fpirit then to be fatisfied with fiich low matcers, ( were
they according to his mind )for all, alongs in his Nafhtali and Apology
Prerogative is the mark that is (hot at as well as Prelacy, fas we (hail
fee) the one is as great an eye- fore as the other. And were all other
quarrels that feemed to touch upon Religion laid afide , yet is not the
battel done without retrenchment of Royal Prerogative ( even in
civil things ) which as well as in Ecdefiaftical , is difputed down in the
4polo£j , but moft weakly and foolifhly. And ftillalfo, the liberty
of the bubjeft (hould be a fubj'ed of controverfie ; wherein this high-
flown man , his Party and complices , will not have the Parliament to
be Judge, what is the true Liberty of the People ( confident with So-
veraignty) or what not , ( for this man fets forth the late Parliament,
as the great betrayers of the Liberty of the People ) but every Cove-
nanter mull make his difcretive judgement his rule , to determine his
a&ings for the Liberty of the People. And if there be any Party ia
fufficient capacity to take the fields , they will, andmuft, according to
their difcretion,carve out the meafure of the Sub/eels Liberties, (which
it is like will be large enough,at leaft, toward themfelves,!f not toward
others) and will account therafelves bound by Covenant, { according
to their own interpretation) to fight to death for what they count
Liberty ; and to forfake the Government and Society of others in
theLand, (though they be the far leflc part ) and ere& new Combina-
tions of their own under new Heads , that thty may injoy their Cove-
canted Liberty , which the perverted Government deprives them of,
and from which therefore they are loofed and liberated for ever , and
reduced to their priroaeve liberty to choofe Government and Societies
asbefl liketh them. Oh miferable confufion I that men of perverfe
D 2 fpirits
fpirits ftrivc to drive this poor Nation inro 1 Were Epifcopacy out of
the Nation and out of the World,there have been and are in this Time,
fuch pcftilent Principles, vented by perverfe Teachers, tending to the
perpetual difquietnefs of the State of the Kingdom ; that if People be
pofleffed with the fame, there is no lecurity for the mod juft and juft-
ly acting Authority , nor any reft nor peace amongft people, but con-
tinual fiirrings are to be looked for, as there are occasions of Fire-
brands to inflame them. But it is to be hoped, that the wife and god-
ly management of the prefent Government continued , will in time
wear out thai irreverence to Soveraign Authority, and unquietnefs ef
a feditious humor, that hath too much prevailed by the principles and
pra&xcs of many in thefe Times.
C H A P. II.
Of violent refi fiance to the Powers ordain d of Gody by meer
private per [ons their Sub\etts,
THe point of violent refiftance to the Supreme Magiitrateby
Subjects, hath been hotly and violently debated both elfe-
where and in thofe Lands upon fad occafions. The more
moderate Afferters of it, do not give the liberty of fo doing
tihto meer private perfons , nor againft Princes Integra M*jeft*tis , or
who have come to their Kingdoms without pactions of reftraint put on
them by the people: nor do they at all grant the liberty of this refin-
ance, but in the cafe of immaneft Tyranny and extreameft Cruelty,
againft theBody or moft considerable part of the Body of the Common-
wealth or fuch like, or in cafe of fudden perfonal extra-judicial , illegal
invafions, importing irreparable loffeof life, &c. (wherein judicious
Royalifts will not much differ from others) nor do they grant a li-
berty to proceed beyond the bounds oiinculpat* tuttU^ innocent and
barmletfe felf- defence; for if either there be a preventive invafion of
the Magiftrat,or a fucceeding revenge if he be brought under , all agree
that this exceeds moderamen inculpate tutcUt fo men are not proper-
ly felf-defenders, but Magiftrate-invaders. And whatever power of
defence is allowed to inferiour Magift rates with the People, yet, that
meer Subjects, or private perfons, fhould take on them power of judg*
ing or puniftiing the Supreme Magiftrate, or punifhing him,it is abhor-
rent from the common fen fe of Chriftian and Learned men.
But this Libeller goes a great length: for,not only doth he allow the
body of the People, with inferiour Magiftrates, to make violent refift-
tnce to the King, whensoever they think he wrongs them -% but allows
<*• any
any part of the People ( only requiring that they make fure that they
are in probable capacity to carry through their matters ) to rife in
Arms and make violent refiftance to all the Magiftrates fupreme and
fubordinate ; yea, and againft all the major part of the people* And
albeit Magiftrates aft according to Laws agreed upon by the reprefen-
tatives of the people ; yet this man allows any part of the People
( though no Magiftrate be amongft them ) to take Arms againft all
Magiftrates, and violently refift them, when they think their Laws
cither unjuft,or the puniftiments executed unjuftjand he maintains,that
paffive fubje&ion to uojull Laws and Punifhments , where there is
power to make a&ive violent refiftance, is a greater fin then a&ive obe-
dience to unlawful Commands of Magiftrates. This feems ftrange
Doclrine, but more and worfe will be feen in the following Chapter
But that he may get no wrong, look upon his own words, ( referring
what he fpeaks of puniftiing Magiftrates to the following Chapter. )
There is ( faith he , Page 8, )a neceffny of Convocations and Com*
binationst not only without , but even againft Authority * and it it
fufficiently warranded before God and all men for ntcefjary and
juft ends. A gain 9 the toner of J elf- defence y Page 14. (as he calls
violent refifting the Ma nrate J is competent to all men bj the in-
fiintl of pure nature , an* is the principal rule ofrifhteoufnefs, and a
friviledge competent to all m?n feparatcly andjoyntly y not needing
any other prerequifite , but intollerable injury , and is compleatedin
exerci/ef by a probable capacity to encourage to it. And to fetfftr
injury under ptetext of the good of the Commonwealth , is for the
delufion of an empty name and for the lufts of other /, really to de»
frive a nuns [elf of ail (hare and benefit in it. Page 15. propelling
by force injuries done in the caufe of Religion , is the jufteft quar-
rel , that men in their primave liberty could be engaged into. And,
Page 16, 17. Combinations for affiftancc in violent oppofition of
the Magiftratey when the ends of government are perverted I which
muft be referred to the difcretion of them, Veko minds infurretlion )
are necejjtry by the Law of T^ature f of Charity, and in order to
ggds glory • and for violation of this duty , of delivering the op~
freged from Magiftrates , judgements comes upon people. And,
Page 18 , 19* not only power of f elf- defence , but vindicative and
reforming power is in any part of the people againft the whole and
Againft all Magiftrates , and if they nfe it not, judgement comes on
( fuppofing their capacity probable to bear them forth ) and they
fiall be punifi'd for their connivance , and not a&ing in way of
^ via *
^4)
vindication of crimes and reforming abufes* And, Page 18.
they art but Flatterers , and Men that have renounced Confcience
who fay , that abfolute fubjeftion in faring msj be given to Au-
thority abufmg their power, and not abfolute obedience to their
Commands ; and whatfoever reafon (faith he) f leads for abfolute
/ubjtftion in/ufftring, will far mjre rationally and ptauftblj infer
unlimited and abfolute obedience. tsibfolute obedience may be
more rationally yeelded , then abfolute fubjetlion tofnffcring. page
157. to refft and rife up again ft perfons abujingtyiuihoritj^is to
adhere to God ; and Page 157 The late rifing was altogether lawful ,
righteous and neceffarj* But, what needs infifting on his juftifying
of any number of private perfons, rifing up and refitting the whole Ma-
gistrates and Body of the People,when ever they think they havecaufc?
feing this is the main fcope of his Book, and more too, even to ftate
them in a punitive power of ill who are againft them , and a power to
puli down all Authorities that are in their way , as after (hall more
clearly appear.
But upon this point of refinance , (which he lifpeth out as innocent,
harrolefs felf-defence ) it is fit we (hould now ( abftracling from
the other queftions of private perfons vindicative and punitive power,
till the next Chapter) fpeak fomewhat. It is the fubtilty of Sathan and
of mans corruption, that u<oft horrid fins and crimes, are covered
under very fmooth termes , and cloaked with fome Vizard of Vertue,
or with fomething fo plaufible and fwcet to felf-nature % that few
there are who will not own it.
Innocent felf-defence and a mans prefervation of his own beeing,
is fo plaufible a Plea , that every one in aay vexation that comes upon
them, from any ( juftly or unjuftly ) are much inclined to take hold
of it. It is true, the God of nature, who hath given ab?eing to all
creatures, hath alfo given them inclinations and propenfions, to pre*
ferve themfelvcs againft opposition, deftroying nature , the very inani-
mate creatures have this : Fire preferves and defends it felf againft
water when it is caft upon it; there is a fight between the two con-
trary qualities of thefe creatures , the fire withaioife refitting the
water ,that it be not quenched with the contrary qualities of that crea-
ture. So alfo are the fenfitive creatures,the beafh are carried ( impe tu
uatura ) to oppofe everything that tends to their deftru&ion, and
to prefrrve thur own beeing , until! they be over- powered : And all
this felf-defence, is without fin; for they being onely under natures
Law, and not under any Legal reftraints of the exercife of their felf-
** defending
defending power, by Gods word, nor under any rule of reafon in the
exercife thereof , do and may to theuttermoft ( in all cafes) endea-
vour their felf-prefervation, and nochbg cm hinder them from it , but
nttjor v'.s , and a Phyfical force greater then theirs is : And this feif-
defending or preferving power and propenfion , God hath given a I fo
unto Men , yet etherwtfe then to inanimate creatures, or unto beads •
for thefe being under no other Law or Order, but that of meer Nature,
that onely fecks its own prefervation , and iabours in felf-defence al-
wayes, againft all things abiding nature Ctct impetu, that felf-defcncc
is alwsyesfinlefs. But Mans naruraJ propenfion to defend himfelf,
is fubordinated unto , and limited by , the higher Laws of Keafon and
Grace, and regulated by refpeds to the eternal good of the Soul , in
following duties to God , ( albeit with vtxation and trouble upon the
outward man J a rational and gracious man, will advert left in felf-
prefervation 8 as to hi? body or outward ftate , he bring nos on felf-
dtftrudtion, as to his Soul : It was wifrly (aid by Thomas, 2% a*.
qveft. 70. *rt. 4. ad I. Ideo Homini data eft Ratio , ( and 1 may add
Gratia ) ut ea ad qua natura incl'mat% non paffim , fedfecundum ra-
tionityvel gratia ordinem exequatur , & ideo non qudibet defenjio
fui eft licit a fed qua fit enm debit 0 moder amine.
It is too grofs Diviniry, to bring arguments from
Beafts , ( who being under no Law of Reafon nor J?*!*^**
Grace, to limite their propenfions , may alwayes in
til imaginable cafes , defend themfelves with force ) to perfwade men
that they may do the like , and that their propenfion for their external
prefervation, is no more under any reftraining rule, to ftop the exercife
of it, then that of Beafts is. There are many cafts of Rational and
Gracous reftraint , of the exercife of that natural propenfion for fclf-
prefervation, upon Men , which are not upon Beafts.
For, 1. the Libeller,( it is hoped ) will not allow felf-defence , ( of
violent and forcible defence, not of moral, we do here alwayes fpeak )
or violent refiftance of the Magiftrate , when Men are not in pro-
bable Capacity to mend themfelves , or when it is feen to be to no
purpofe; In this cif<-, he will fay it is no fault, for a Man not to
ufe violent refiftance , becaufe Reafon tells him , it is to no purpofe ;
felf-defence of a rational creature, fhould not be meerly natural, but
rational j it is natural to a Man to defend himielf, as it is to a Braft,
but not in the fam way, not alwayes when a Beaft (upon which,
there is no reftramt of reafon) may do it. It will not be deny ed,that the
obligation of violent felf- prefervation ceafeth, when a Man is put
m> OUt
(It)
out ( by a Phyfical* force , ) of all probable Capacity to help him>
felf.
2. A Man who is juftly condemned to death , both according to i
juft Law, and by a juft procefs according to the Law ; though he were
in probable capacity to defend himfelf , with ufing Force and Violence
upon the Magiftrate: Yet were it utterly unlawful for him, toufe
violent felf- defence agaioft the Magiftrate , with re-offending him ;
(what ever may bedid of Flying, in fuchacafc, when a dooris
opened , which is no violent refilling ) For, as it is a finful refilling
of the Ordinance of God, to refufe Obedience to the Magiftrate? Law-
full Commands; So it is no leiTefinfulrefiftar.ee of the Ordinance of
God # to refift and re-offend the Magiftrate lawfuly punching, or to
ufe force 3gainft him for felf-prefervation, when we are by Providence,
brought under the hand of Juftice ; if the violence ufed by the Ma-
giftrate , on the Perfon legally fentenced , be juft , the violence of the
party againft the Magiftrate , cannot but be un/uft and finful ; for, the
violence cannot be materially juft upon both fides. Here is a
clear cafe, where natures Law of felf-prefervation , ( at leaft io a way
of violence ) muft ceafe and be filent,before the Law of Reafon and the
Will of God, revealed to Men s They are too bold, and come too near
to Blafpheme God, ( Lex Rex) who fay, That it Were a mighty defeft
in Divine Providence , that Men fhould not have as large a liberty to
defend them/elves violently, as 'Beafls have ; And that Men Vperc in a
yvorfe condition tht n *Beafts , if as 'Beafts have alwayes power to de-
fend themfelves violently , with their Borne s, Heels, Teeth , &c, So
Men fhould not have as large a liberty in every cafe3 to ufe violence
npon Magi fir ates , putting them to vexation , or perhaps troubling
them, in lifeyftate$ &c. Men have nobler Prerogatives above Beafts,
albeit, they bsreftrained of that brutifh liberty, which Beafts have ak
waves and againft all.
3. Maynottheexercifeofthispriviledge, of felf-defence and vio-
lent refiftance , bereftrained by the Grace of God, and the power of
His Command for fubmiflion > abiding upon a Mans fpint ? How
eafily could l/atc , have defended himfelf , againft the violence of his
aged Father , in binding him, to be laid on the Altar, to have his
throat cut , and his body burnt ? Yet , confeience of the pleafure and
command of the Soveraign Lord of life and death, makes him, to
forbear felf-defence, or violent refiftance; neither was this forbear-
ance, the fin of felf-murther, or againft the fixth Command ; but a
highly Gracious aft and eminent Obedience, to the firft and greateft
Com-
(i7)
Commandment. Fotbcarir.ee of felfdefence and violent rcfiftance,
was there a vertue ; an sd of obedience and abfoiuce fubjedliun to
God , che Lord of his life , not much beneath Abrahams obdicr.ee)
that is fo highly commended from Heaven.
4. Are there noc aifo fome cafes, not of this extraordinary fort,
whcremfelfdefer.ee, which this Libeller foolifivy calls the fupreme
Law of Righteoufnefs, and principal Rule of it, Page 14. ( of which
we fhall hear a little anon ) muft ceafe 2 As , may not the defence of
our temporal life in fome cafe ceafe , for the prefervation of the eter-
nal life of our neighbour , when it coires to that, that the defence of
the one (hould be the certain lofs of the orrer ? 1 John 3. 16. Ttmpo-
ralemvttam (u*m pro attrna vita proximi non diibnabit Chrtftia-
%Ht amittere^ Auguft. ad Confent. lib. 6* which the School-men hare
driven fo far on, that they have thought, that a man in the (late of
Grace,being invaded by another in the ftate of fin , ought rather to bs
content to be flain by the private aggretfor, then to flay him being in
fuch a ftate of fin and damnation : to which we (hail hardly fubfenbe,
left it (hould ftrike againft the lawfuinefs of the warrs of godly men
againft wicked invaders ; juftxe may , and muft be done , ip warrs and
otherwife , whatever be the fouis eftate of the fufferer ; that is to be
referred to God, and is fealed amongft his fecrets : yer, that there may
be fuch cafes , that ( when need is) the prefervation of our own tem-
poral life may be forborn , for the certain prefervation of the foul of
another,feems agreeable to the cited Scripture.
% . Doth not the obligation to fe!f-defence ceafe , ( fpeaking of felf-
defence as to the temporal life) for the publitk good and prefervation
of che Common- wealth, or of the Head of the Common- wealth, the
King? I know this Libeller jeers at a mans furfering, (under pre-
text of the good of the Cooamor.-wealth J intolerable and inevitable
injuries ) and fayes, It is but for the deiufion of an empty name, only
for the lujis §f others, real/y to dtprive a mans [elf of his tf hole /hare
and intereft in the C mmon-toeulth , Pig. 15. Ya, better Divines
then he a great deal, have concluded k a? muft rational , that a man is
bound to futfer the greateftrx:remiry of death, rather then that foe
fparing of his fuft ring, the Common- wealtb,or Head of the Common-
wealch,or main publick Perfon, (hould furfer. Dr. A me[* Caf. Con/c.
lib. 5 . cap. 31. <?. 3. puts the cafe of a Tyrants invading a Cicy, and
threatning vaftation to it unlefs one i nocenc perfon (whom he ihould
name ) might be delivered to him ; he refolves, That the innocent per-
fon tenetPtr jure nataralipro totins ReipublifafalHte fi morti offerret
E &
f 18 )
& R'TptsblicM potejf turn neque retinere neque defendert , fed urgere
enm ut offciumfunm hue in parte praftet. He accounts it the duty
of the innocent perfon in that cafe, to offer himftlf to death for the
fafety of the whole Common- wealth j and by natural Right ind Law
be is bound to this, and the Common- wealth is not in this cafe bound
to defend him# Orca'nly , this is far contrair to this mans Divinity ;
who will hive none to futftr under pretext of the good of the Com-
mon-wealth, if thry be innocent, (whether really or in the r own eyes )
For why , ( fayes he) that is for attempt y name and In <fts of others,
to deprive a mans felf of hie (hate in the Common- wealth. What
then? if a man do lofe his fliare in the Common- wealth and be found
in che way of his duty, he is no lofer , he gets a better (hare then that
is. If a General command a Souldier , for the certain good of the
Army, ('upon the well-being whereof, the good of the Common-
wealth depends ) to go to fuch a part or pott, where, in his own mindf
he faw certain de3th trifling with him; would this Author teach the
Souldier to fry , Shall I expofe my felf to certain death for an empty
name of the good of Army and Common-wealth y and at the Inft of
the General, lofe alt my (hare and interefi both in Army and Common-
wealth t I will not do it ; he offers me intolet aisle injury and inevit-
able in this injunction : it is a cafe Hke in flitting death upon me%
6* It is agreed amongft the Learned, that felf- pre fervation (as to
temporal life ) when it comes in competition with the prefervation of
the King or Head of the Common-wealth , or a publick Perfon moft
neceffary to the Common- wealth, muft ceafe and cede thereunto ; as
the Hand in the natural Body will be call up ( though it fhould be cut
off") to hold off a deadly itroke from the Head , Ame/. C*J. Confc.
lib*], cap. j, Thef.jj^. In bonie temporalibus tenetur quifcjue per-
fonampubUcam fibi ipft praferre9bonum enim totius pluru facien-
dum efttfteam bonnm alicujus partis. And, Lex Rex, amongft many
things wrong, hath this which is right, Page 555./ thinly ( faith he)
that a private man fbeuld rather (ujftr the King to kjtt him , then
that he fhould IriM the King ; becaufe he is not to prefer the life of 4
frivate man to the life of a publickjnan. Thus he rightly, (however
inconfonantly to his other Doctrines.) If the cafe come to be , that
the King is in manifeft hazard of his life, and that la private man moft
either lofe my life , or he his life ; my felf- prefer vation muft ceafe for
the publick good, and I am to prefer his prefetvation to mine own*
Bat this man fayes, Self-defence (the queftion now i? about violent
felf-defeuce, a s to the temporal life ) is a principal rule of righteottf-
stefs,
(19 )
ttt[s% where unto the great commtnd of Uve to eur neighbour , b) §cd:
Law, Urefolved% andwhertbj it u interpreted, P. 14. therefore it is
to be preferred to all duties to men , according to this mans mind.
True ic is , there is a due order of our charity and love to men and our
neighbours; and true love to our felves, is indeed the rule and mea-
sure of love to our neighbour : we are firft to love our felves, and then
our neighbour as our felvcs, ( not as much, but as truly and fincereJy ;
foric is not theqaantity, but the quality of love, not equality butfi-
fimilitude of love to our neighbour v in proportion of that to our
felves, that is required J Butitisuntrur, that in theexercifcof this
love of our felves, in felf-defence or prefervation of our bodies, ftands
the principal rule of righteoufnefs : For, there may be cafes, (where-,
of fome are pointed at) wherein a man is bound to prefer the pre-
fervation of others , to the prefervation or defence of his own natural
life; and yet in fo doing, a man doth truly Jove himfelf more then
others, in doing his duty to others, although with the lofs of his own
life and furceafing the defence of it , ( fe magi* diligit ad finem fuum
uttimuv>% as the School fpeaks. ) In following his duty toward others,
and therein not defending his own life, he loves himfelf beft, in regard
of keeping the way to the enjoying of the univerfal and eternal good.
jlme[%lib*<$. Confc.cap.j* faith well, ^uamvu vita ntea fit miki
magu conjervanda auam alteriui vita per fe non tamen cjHAtn alte*
rius vita & mea virtus. A man is rather bound to preferve another
mans hfe in doing his own duty , then his own life (imply , and in fol-
lowing his duty , he preferves bis beft life , though he lofe the worth
But too many are fo much upon ftlf-defence and prefervation of the
natural life by any means, that in preferving their bodie?, they deftroy
their fouls ; and fo do not indeed love themfelves fo much and fo or-
derly as they ought to do.
But the great knot of the qucfticn anent felf- defence is this, whe-
ther meer private perfons, one or moe, feparatly or joyntly, when they
arc or think themfelves unjuftly affl&ed , and extremly injuriously
handled by the Magiftrate, or Supreme Power, proceeding according to
Laws agreed to, betwixt bimfelf and the body of the Community ?
whither or not (upon fuppofition that thefe Laws are not Jutland
right ) may private ptrfons defend themfelves againft the violence of
the Magiftrate thus proceeding, even by violent re-offending ; yea, in
order to their own defence, cut off the Prince or Magiftrate whatfo-
ever,or their Mimfters and Officers ftandmg in their way,or when they
are punifhing them and affiifting them according to Law ? This is the
B a true
( 10)
true ftatc of the Controverfie, at this time : and needlefs it were to run
out upon what the two M jr;yr$ ( as T^aptk calls' rhem,Page 27. ) Lex
RfX \ the Book nvght have been better termed Ex it x kxrex ) and the
Apology huh fet down tedioufly, touching ScotUndt d<fenfive Arms,
as tluy call th:m- What (enfe the people of Scotland ( when they
have come to liberty ) have of thefe arm*, their lace reprefentarive hath
d dared; and it were to be wi died, that the memory of fuch ways
might befo buried, that the pofterty might never look upon them as
exemplary ; their progenitors have fo deeply drunk of the bitter fruits
of the fame , the rcfult of them having been fo much fin , fhame
and forrow, vaftatio i, confufton and deftrudion to Princes and People.
This only (hall be faid, that thefe Difputcs of defenfive Arms ( in both
tbefc Martyrs ) proceed ( as upon the r main foundation ) upon mod
untrue and malicious miireprcfentacions of matters of fad:; 3II or mod
of the Arguments run upon falfe Hypotbe/es and bitter, untrue re-
flections on the late King. As if, 1 . he had been the firft invader of the
Nation, whereas it is known, his Authority was firft invaded, his
Laws troden upon, his Proclamations openly defpifed, his Caftles vio-
lently feifed, illegal Tables and Courts fet up, his Subjeds, walking ac-
cording to his Laws, perfecuted • his Arms be took, were doc invafive
againft the Nation, but defenfive of his own Authority , of his Laws
andtheperfons of orderly walking Subjeds ; and for reducing thefc
who had ftrayed from their du:y. 2. They reprefenc him in their vi-
rulent writings, as Hjrone ipfo mmior, a great persecutor of Reli-
gion, intending the total ruine and deftrud on of the Protcftant Pro-
feflion, and the total ruine and deftrudion of the whole people of the
Land j Id a word,as the immaneft and rnoft confummate Tyrant in the
World ( upon fuch fuggeftions doth the plea for defenfive Arms go.)
Bat the World knows, that that King lived and died a Proteftant, and
not one, either ignorant or formal , or profane ( as too many alas are )
but having great knowledge of the truth, ardent zeal for ir, and being
ex^mphrly devote, and to the great confufion of his enemies, he laid
down his life as a glorious Martyr for the true Religion of God, and
Laws and Liberties of the people. If there was any thing that could
hot have a favourable Interpretation in that unhappy Book that gave
the rife to the troubles, how timely was ic retired, and great fatisfadi-
on and fecurity given for Religion ? If through default of Minifters of
State, any thing had creeped in , that could not abide the teft of Law,
how willingly was it reformed ? Yet, all could not fift the begun
courfe of violence, till, through Cods dreadful indignation againft
fiaful
finful people, his fatal end might be brought on , not becaufe he had
been a Tyrant , but becaofe he had not been foch.
Bat I am fenfible of a digrefltoo. The cafe now to be noticed is mach
different from what then was. Then the Pnmores Regni ( upon
miftakes which fince they have had opportunity to refent ) were un-
happily engaged in opposition to the Soveraign : bat now a Proclama-
tion is made by this Libeller to all meer private perrons, ( not having
any Nobles and Magiftrates aroongft them ) to make infurre&ions
againft all Magiftrates from the hi* heft to the loweft, and againft the
plurality of the people ( if they think themfelves in probable capacity)
and what confidence will not defperate men defigning confufion have ?
and not only fo, but a liberty is given them by this man to pull all
Magiftrates oat of their feats, to inftall themfelves, and to punifti Ma-
giftrates, who ( as he fayes ) have forfeited their right by the abufc
thereof. If this Doctrine hath not a native tendency to the ruine and
deftruclionof this Nation, and of all Nations where this evil feed (h all
take root, let them who are judicious declare.
That Magiftrates have no power nor warrard from God to abufe
their Authority, or to oppreffc and deal iojuftly, is a thing out of all
queftion, ( they who do fo, will make a fad reckoning for it to the great
] udge of al', here and hereafter.) But when the corruption of thefe
Who are in power, leads them to abufe their Authority, either in ma-
king unjuft Laws, orpunifhing according to thefe, the queftion is,
what is ( in this cafe) the duty of meer private Subject, whither they
fhouldwith violence eppafe all Magiftra-cs (under whom they are)
from the higheft to the loweft, ( together with the plurality of the
Body of that Community whereof they are Members ) yea; and la
their own defence, deftroy them all ( if they be in probable capacity for
fuchwork, and if they oannot efchewthis and prefer ve them ft Ives )
yea farther, if after they have fubefued ( Providence fo permitting or
ordering) all the Magiftratical power and major part of the people,
they may ufe a vindicative , avenging and punifhing Power upon all ?
( being only perfons of private capacity ) This ( as will appear by this
and the next Chapter ) is the true ftate of the queftion at this time, as
the Libeller in his Book hath ftated it.
Upon the refolution of this queftion, this Advocate of the feditious
Party fhakes hands with many Papifts (albeit fome of the more Qrt o-
dox, are of a contrary opinion ) aftcrting, That any perfon that is un-
jaftly condemned or purfued, (or that thinks himfelf fo dealt with, by
the Magiftratq or Judge, (whateverhe.be, Supreme or Subordinate)
may
(11)
may defend himfelf by Arras agamft the Judge or Magiftrate, and his
Oiticers and Mimfters ; even by flaying them, jf he cannoc otherwifc
efcape:becaufe, h that cafe, the Magiftrate is an un/uft Invader. And,
it is lawful in that cafe, for a private man to kill the Magiftrate, in or-
der to his own defence, as it is to kill a Robber, or a Cut- throat invad-
ing a roan, whileheisgoingon in his Journey : Thus BecantTom. 2.
Controv* trattat.3. queft 8. and Swareztcontr4 Regem Auglt<t9 Lib.
6. Cap. 4. S. 6. where he afferts, a man unjuftly invaded by the King,
may kill him, if otherwife he cannot defend his own life ; And Thomas
in this went before them, 2" 2* qnefl. 70. tsfrt. 4, C. but aides a
caucion, licet re ft ft ere malts Principibus , nifi forte propter fctnda-
I urn vitandum, cum ex hoc , alt qua gravis turbatio (tqueretur.
Bjc our Proteltanc Divines (who are deferted by this man and his
complices ) are of another fpirit. Mr Calvin is plain, Ik ft ant. Lib.
4. Cap. 20. S. 31. privatis bominibus nullum a/iud, quam paren-
tis & pitiendi datum eft mandatum, ( he fuppofes where there is not
opportunity of flying or withdrawing, which is alfo a fort of fuffering)
and fpeaking of the tyrannies and oppreflions of wicked Princes, 198.
Nov noftrum eft ( meaning of private men ) hujnfmvdi malts mtdtri%
hoc tantum reliquum eft% ut Domini opem impUremus. Again, S. 26*
fpeaking of 1 Sam* 8. 11. heexponesit thus, that albeit Kings have
no;«/, or right to do A&s of Tyranny, yer, vocaturjus in popnlum9
cut pJirere ipft neceQe eflet , nee obftfterc ticeret% eo (e prcrtpier li~
centidt Regum libido^ quam cohibere veftrum nonerit} &c. And, Art.
31. nobis fummopere cavendum% ne illam plenum ventranda t»a-
je ft at is magiftratuum autboritatem% etiamfi apucL indignijjimos u fi-
de at, & qui eamfua nequltia quantum infe eft po/luunt, (pernemus
aut violemus.
Accordingly, Peter Mar tyr, one of the rooft learned of our Pro-
tectants, Loci com. claf. 4, cap. 20. p. d8o. lilt fubje tli y qui tantum
[ub\iciuntur% & omnino privati ftsnt adverfus Principcs & Dominos
(not non debent incitari, ut eos i dignitate feu gradu (uo deturbentjfr
quamvis probe noverim ab athnicis pr^mia olim conjiituta Tvfctnox,-
woif, attamen id refpondi , quod pittas & facra It'ttra perfuadent.
Certeft populo (ttfas Regno d'jicere injufte Imper antes , nulli Pre-
cipes & Reges ufquam tuti erunt, quamvis cnim probe & fan lie
regnant , nontamenpopulo fttisfaciunt. And, Page 684. Jmprobum
tPrincipem pii homines , quando privati (ant & fupey illo jus non
habent, ferant oportety neque illorum efty feditiofe adverfus eum ar-
ma movere. AgaiD, fpeaking to. private mttijAdver/us Tjr annum non
babes
(*3)
btbes q**dag*s(cxctpt Prayers to God and Pet tions to them in pow-
er ) **fi (eatti°nem *ut tumult um confpirationcnve contra ilium ex-
cites, ant iff* privAXA tAntheritAte inter pcias # qud aliena funt a (a-
Crarum hterarwn /entevtia. Again , Colum. 2 ibid» quia pottjias
eft a 'Deo t Tyrar.nis eft ferenda. Again, (olummcdo adTribunal
7)ei eft AppelUndum, cum non detur alia /upertor aui major poitftas
cuituus Tjrannns pareat. Again, omnej pit hec fibi pctfua'um ha.
be**t9 exauthoratas effeeorum vires ad movenctas in republtcatur-
has, eo nomine quod vi aliquodfacere vehnt Adverfus publicum Afa-
gifir-Atumcuju/vts forma fuer it- Thus, famous Martjr. Soalfo^c-
dress Rivet , in DtCAJog. page 233. non eft verA iegij naturalis n»ti-
tin fed deprAVAtio ab Kumano & corrupt 0 ajfetlu movere feditionem
contra injujtsm magiftratus violcntUm : And, Page 235. approv-
ing their opinion, who fay, a roan fliould rather futfer death , then de-
fend his own life, by deftmying the Princes life, or bringing it in dinger,
( albeit he allow labouring to ward off our own deltrudion againft
unjuft invafion, ) yet if a man cannot deliver himfeif without de-
ftroying the Prince, be fayes, ft tAmen etittri non poffit malum quod-
iibett quod hujus vita termino concluditur^praftat mortem oppetere
quam fieri reum p*rrici'diit id nos ab/o/ute fentimus de Parer.te &
Principe ; adde Dr. Amef% Lib. 5. C+*fcien. Cap. 20. 4. pott ft as &
AUthoritas fuperioris9 non magis pot eft cm fi fl ere tttvfwe hac (ubje&i-
onet quam relatum unum fine fuo correlator hutc aut em fubjeilioni
emnis violent a in(urret!io AaverfAtur, Ard, 6. he will have this fub-
jtdlon ( contrary to violent infurreclion , all forts of which he holds
out as unlawful j given even where obedience cannot be given: and,
Page 319, per [oka invadens pittft e(je t*lis, & alia en am circumftau*
tit ut magxt invAfum deceAt mortem ipfam p4tit quam tali defenfior.t
prcpulfAre, To thefe miy be joyned moderate P3pifts; ILftiHs^Lib* 2.
in SententiASyCAp, uit, privato nemini licet fuperiori etiam tjrannice
imperanti rtfifterey mult 0 minus e medio tollere. To/lee. Lib. 5. Ac
inftrucl, (ACtrdotis, cap. 6« non licet c hi quam ft defendere a Judice^
lulnere velpugna licet fit innccens. Many rnoe might be cited : Bue
it may be evident* that this Libellers doctrine of the lawfulncfs of pri-
vate perfons, one or mee refitting the Magistrate violently, with de-
ftroying him in felf- defence, far more taking on them a vindicative and
pumfhing power ( of which in the following Chapter ) is againft the
common fenfe of Poteftant Divines, ind of the founder Pipifts a Jfo.
Whatever may be faid , of moral or legal felf-deftnce, againft the
Sovcraign^by way of petition, or plea in Court, for fafety of a mans
Per for*
f*4) .,
perfon or Eftate ; And whatever may be faid of warding ofTand defen*
[ively putting back perfonal injurious aflaults, to the maniftft and im-
mediate peril of life ; without any colour of deferving, of Reafon , of
Law or judicial proceeding; or of a Womans violent refitting attempts,
againft the hunour of her chaftity , (dearer to her then life) and
tending to enfnare h^r alfo in (in againft God ( whereof her non-
refiftance, makes her formaly guilty ; And whatever may be done, in
the cafe of moft habited, notour and compkat tyranny , againft all ap-
pearance of Law, manifeftly tending to the deftru&ion of the body
of a people, or greater part thereof, by hoflile furious actions , or
in the cafe of violent attempts , of deftruclion of all known legal
liberties, and the beeing of Religion, accoiding to Law ; or in the cafe
of vendition, alienation of, and giving a whole Kingdom to forrainers
or ftrangers, or fome luch like ; What ever I fay in fuch horrid cafes,
( which for moft part, cannot befall a Prince, in his natural and righc
wits ( a cafe wherein provifion may be made, that he hurt not himielf,
nor his Dominions ) miy be di ne , comes not at all within the com-
paire of our queftion ; although moft difingenuoufly , the difcontented
andfeditious, doftriveonall occifions, to aggravate matters fo, that
the cafe concerning them, may feem co-incident with thefe or the like ;
that fo they may juftifie their violence againft the powers. But the
queftion is, ( as hath been faid ) whether, when the Magiftrate pro-
ceeds according to Law > agreed unto by himfelf and the b®dy of the
Community, (fuppofe upon the matter, it be Lex malepofita , or no
right or juft Law ) may any part of the people , or meer private per-
fons, ( who think themfelves incapacity fo to do) ofKr violence to
the Magiftrate, or to his Minifters and Officers , proceeding according
to Law, or if they ought to fubmit to punifhment , ( or elfc flee ;
if they cannot obey the praeceptive part of the Law ; being bound up,
(as they fay) in confeience. As for private perfons, going out further
to revenge wrongs done them on the Magiftrate , or punifhing them,
that is to be fpoken to hereafter : But this now is the true ftate of the
bulinefs , at this time , anent violent refiftance of the Magiftrates ^
fall of them, from the higheft to the loweft , and of the whole body
of the Nation ) by any minor part of private perfons , who apprehend
themfelves in capacity for that work.
It ought to be well confidered, and it may be eafily perceived , how
Satan in thefe laft and worft of times, is mainly labouring to bring in
confufion into humane Societies ; to raile fcandals upon Religion , and
to temjt and provoke the Princes of the World, to dillodre the
Church
Church of God , out of their Dominions ; becaufe of the fedifiou9
Principles and unquiet Practices of fome PiofeiTors thereof j ( though
Religion, is innocent as to thefe ; which tend to the d, Ablution of the
Stat -government ; yea, and alio, of all Church-government.
It js co be marked, that when Lex Rex had in feveral places ( See
Pig. 463. and, Pig. 313.) vented that Principle, in reference to the
Civil Government : 'I hat no Man is bound in Conference to fab*
jtttion fa (five , under unjuft funifhments , in fitted by the Ma-
gi/Irate , more then to attive obedience unto unlawful Com*
ands ; and that pafflve obedience, under unjetft Sentences , comes tin-
der no Command of Qod ; Ye*fthat it is a Jin againfl Gods Comman&%
to be pafftvelj fubjetl to an u*juft Sentence ; tsfnd that it is an a ft
of Grace and Vert tat , for a Man to rt ft fl the Magifyr ate violently %
when he -does him Wrongs and a (elf-murther agatnft the fxthCom*
mand% not to re/ifl , when he offers to take the life without caufe%
though , not Without LaW s pag. 314. 322. When, I fay , thefe
Doctrines were broached, in referer.ee to the Common- wealth ; they
were very quickly tnnflated, and applied to the Church , by this man
and his party ; who pleaded fome years ago , very ftrongly (as they
thought ) for non-fubmiflion unto, and counteracting of, all the Ju-
dicatories of the Pre^ by tenal Governaent , whenfoevcr the perfons
injured, thought the Sentence wrong and unlawful ; fo that no excom-
municate private per ton, ought to fubmit to the Sentence of any,or all
the Judicatories, if he thought the Sentence wrong and unlawful; and
noMimfterfhould leive hi* Minftery , but continue acting in it , if he
thought the Sentence of depoiicion, given agamll him by any , or all
the Jud catories of the Church, unjuft : And chey cryed out , ( if this
might not be admitted for found Doctrine) that Presbytery was turned
into Papacy and abfolutc Tyranny ; yea , they proceeded further then
the point of counteracting, for the Agitators of the fchimaticai Party,
would take upon them to poiTeiTe the power of the mod eminent
Church -judicatories, ( they btni the far minor Part ) and did in that
felf-creaced cipacity of Government, overall others, in this Churcht
act, ( excluding others, who were the greater Part ) thinking, that
though they wefe the far letter Part , yet being the founder, ( in their
own judgement ) the Government and managing of it , belonged un-
to them ; and not unto the corrupt plurality ofMiniftcrs, who be*
hoved all to bow before them : And how well their Practices in the
Church do homologate with their Practices as to the State ( pro*
ceeding from one and the fame Principle) we may now fee. Faric
F it
(26)
k the way which they dearly own, that ever/ private perfon, f when
and fo long as they are able , or are in probible capacity , to aft
violently a ^ai.ift che Mag ftrate ) ought to counter-ad him violently,
when he chinks the Magiltr3tc wrongs him ; ( for this muft be refer-
red to every Mans private difcretive judgement, as Hjiphtali tells
us, pa*. 14^) and nothing excufes from this violeoirdifting, but
ejtiinio dc[*nt vires temporalis. No fubmiflion is to be expected
frOfflcbcm, by Magiftrates, (when they Govern not according to
their mind ; but when they cannot otherwife do ; nor any fub-
miilion Pi >a , or out of any Principle of Conference, but prudential
and politick , becaufe they' are not in probable capacity to give him
Bact.l ; if they hid the tempting opportunity and capacity, the cafe
wouH be altered t Then not only violent refiftance (hould come to
be duty , but pulli g of the Migiftrate out of his chair of Govern-
mnt, ( as we will hear ) punilVing him, and placing them felves,
though but private Men, in his room.
Ho v contrary fuch principles and practices , of private Mens non-
fubmitfion to, and count r- acting of, Church judicatories, ( fuppofed
to do wrong ) are unto the Word of God, how fubverfive of Church-
government, how introductory of Schifme , Herefies and all
Mifchiefs into the Church, is well difcovered by the learned Re-
viewer of toe Pamphlet, intitulei, Pr*^r*r j no Papacy, Protesters no
Subverters: And with equal reafon , may the fame grounds be made
ufe of, agiir.fl: this Mans inciting all private perfons to countervail the
Magiftrate violently ; when they think he doth them wrong, or when
they account their Sentences unjuft. As certain confufion comes on
the Church, if the Principles of that Party, be entertained ; fo,let Pc:o-
p'e once drink in this Mans Doctrine, in reference to the State , there
flnll be no end of fedition , no fecurity for the powers ordained by
God; for, any private perfons arc made judges of the jufticeof the
Magiftrates Sentences and Puniiliments ; (and what Man will readily
condemn himfelf,:f he may be admitted to be judge in bis own caufe ? )
And upon their own private judgement , of the in/uftice of the Ma-
giftrates dealing with them, are allowed, without any further p ere-
quifice, to ufe violence againft him ; pull the fword out of his hand,
and pull himfelf out of his feat ; onely, there muft be probable capacity
for this, and nothing excufes from not doing lo, but want of that capa-
city : If that be wanting, there muft be fubmiflion to unjuft Sentences 5
notoutofanyconfeiencious refpect to the Power, but ad redimen-
dam major em %cxationtm% This is the Libellers mind?
Such
r 27 )
Such Doctrine furety is neither confonant to Gods Word, to the
practices of his dear and approven People , to the mind of his founded
Servants, nor to found Reafon. Who ever will confult the holy
Oracles of God, will find, thac not only is obedience commanded to be
given to Magistrates in their lawful injunctions , and fubmiffion , not
only for wraths- fake, but alfo for confeience-fake, to their juft punish-
ments of fin and wickednefs , ( who ever re-offends or violently refills
the Magiftrate in either of thefe, no doubt refifts the Ordinance of
God, and receive to themfelves damnation , Rom. 13. 2*) but alfo,
that there is a fubroiflion required to be yielded them , even when they
put us to fuffer wrongfully and unjuftly, may be evidently gathered
from Scripture grounds ; in the cafe of unjuft fuffering, God hath not
left his people without direction what to do, in reference to Magi-
ftrates abufmg their power.
Ic is true (as hath been faid ) the Lord hath not given a moral
power or warrandtoany inverted with Authority, to do evil or un-
juftly ; concerning that the queftion is not : But the queftion is, what
duty is owed, by the Subject, unto the Magiftrate, (efpecially the Su-
preme ; for, there may be remedies had agairft the injuries of the in-
ferior by appellation } in cafe of his male-adminiftration and unjuft
Iaw^or Sentences according to thefe Laws,or Executions according to
Sentence; whether they may violate or violent the perfon inverted
With Authority, and not fubmit to him , but counter-act him by force
in ftlf-dcfence againft his violence : or, if they be bound in confidence,
or by any Law ofGod,eo fubmit humbly to what he inflicts, (although
unjuftly ) if they can neither move him by their humble petitions to
fubear them, nor can flee from h» wrath, or go out of his Dominions.
This man and bis Complices maintain , that if the Maglftra*e abufe his
power in making unjuft Laws , or punching according to thefe ; any
private man or company of men , that think themfelves rtrong enough
for the Magiftrate, oughc never to fufTer, but ufe forcible refiftance
againft the Magiftrate abufing his power ; and that all the patience thac
is required of Chriftians, toward opprefiing Magiftrates, is only to bear
fufteimg patiently when they are out of capacity of acting , and may
not better do ; andtofurfer patiently, when they fee they cannot re-
prefs the violence of the unjuftly-dealirg Magiftrate with a fufficient
contrary violence. This Doctrine , favouring fo ftrongly of carnal
felfie-nature, and being too fuitable to the way of beaftV who know no
other thing but to be carried with a natural impetus to repay violence
with violence til! they be over-powered, we utterly dtflike, and do
F z aflerr,
r is ;
aflfert, according to the Holy Scriptures , That even when Magiftrates
deal unjuftly , or puc any to furiering wrongfully , ( albeit they are for
this to give a deadful account, and albeit ^ubjeds are to judge of their
actions as they deftrvr , an J n<>t approve their malverfation , but mo-
del* y witnef* agai lit ic,as there is opportunity ) yet , (uttering perfons
are bound toapjflivc fjibm.fTijoor ob.dience, enduring wrongs done
to them not or.ly w.th »efped to Gods providential Ordinance, (by
which their fufll-ring conns to pakj but with refped to his inftitutive
Ordinance of Magiltcacy, wherewith the perfons afflidmg them are
inverted, ( albeit in the particular ads concerning them, abufing their
power) For.albdt the abufc of the power be not cf God,yet the abufed
power is of God ; and the perfon inverted therewith muft have refped
from the fufrcrer , (other refped then is to be given to a private in-
vader ) intuitu officii , not intuitu abufus vfficit ; and this refped is
patient fubmiflion under the afflidion , though unjuftly inflided ; and
not daring to re violent the perfon inverted with Magiftratical power
("although in a particular toward us he abufe his power ) to commie
our pcrions and our caufe to him that judgech righteoufly, not offering
to move fedition , albeit we were able for it. If we (hall only look
to thefe three things in the Scripture, we fta all fee ground for what
is faid.
i. Confider whit is rrquired of Children toward their Parents un-
juftly affltding them, and hkewife from Servants toward their Mafters;
and by analogy wc may learn fomewhat of the mind of God , of the
duty of Subjeds to their Prince?, who are their political Fathers, and
have a defpotical and lordly power over them. For Children, Heb. 1 2.
ps I o. We had Fathers of our fafh , who eerretled and chained us
After their own pieafure , and we %ave them reverence ; which in the
apodofis of the (imilitude, is ex pon'd //*£;* #*<?*, v. 9. This is not only
fpoken of narrative but approbative f if it were not Co, the argument
taken from our carriage to Parents to enforce reverent fub/edion to
God, were not good. ) The Apoftlc approves the reverend fubjVdion
of Children to their Parents , though unrcafonably and with mixtures
of unjuft paflion correding them : he allows not the deed of the
Parent for his own pieafure affltding the Child , but allows the reve-
rend fubjedion of the Child under fuch unreafonabJe and unjuft deal-
ing. So, I Pet, 2. 18. Servants, be fubiett to your Mafterj with all
fear, not only to the good and gentle, but aljo to the froward* For this
is thankworthy, if a manforconfciencc toward God endure %rief, fuf-
Uring ytronif tilly t &ct v. 20. If whin yc dt mH and fteffcr fori f9
1'
0>) :
ye take it patiently , *£tf £ acceptable -pith God : Tr even hereunto
ygere je called. No Matter had a mora] power or warrand from God
toafifrdhisfervant wrorgfuliy , ( that was not acceprable to God,
but difpleafng to him J yet, chat Servants fhouid er.dur« a fuffering
lot in, and for , followirg their duty to God, with fubjfdion to their
Matters affliding them , and that from a principle of confeience toward
God, was a thing acceptable to God. And hereunto were Servants
then called; it is not only fubjedion to patient fuffering for their
faults they were called to, nor only fubjedion ro endure fuffering in
well-doing, meerly out of prudence, or becaufe they could not help if,
not being in probable capacity to violent thtir Matters though they
would ; but a fubjed on to endure wrongful furferings from their
hands , from a principle of confcicncc toward God mo\irg them to re-
gard their authority, albeit abufed by putting them to grievous trouble
wrongfully.
And though,perhap<, they will fay, there is great difference between
refpeds due by Children to their Parents , and Servants to their Lords
and Matters , and that which is due by Subjects to Kings , ( the King
neither having properly paternal, nor yet defpotick nor Iordiy power
over his Subjeds.) And they will fay alfo , there is great difference
between the evils fpoken of in thefe Texts, to be endured by Children
or Servant?, corrections , bufferings, &c. and that irreparable lofs of
life, wherein ( (hould it come to that ) fubjedion without refiftance
is prefled to the wrongful Sentences and Proceedings of the Magiftrate
or Prince. Though, I fay, they will, and do affert this, to fhow the
difparity of the cafes ; yet, i. There is a full parity and agreement
of thefe relative PowcrijPatemal, Mafterly and Magiftratical or Royal,
in this , that in the infliding of evils upon thofe who are under them,
( fuch as are competent to them to inflid within their fphere ) a pa-
tient , reverend fubjedion is due from their inferiours , ( without vio-
lent infurredion againft them ) even when they abufe their power
in fome particulars, not in way of juttification or refped to the abufe,
but in a humble contentions regard of their being inverted with thac
power they do abufe. 2. Kings are not Fathers of our flefla,or by geae-
ration,nor can they be truly called fo, ( political and parental power are
different things, although they may be co- incident in one and the fame
fubjed 1 as moft probably they were in the fir ft political Governments
that were in the world ) Yet, as Kings and Magiftrates fhouid have
fatherly hearts to their Subjeds, ( they being a fort of official Fathers
co them to procure their good, and to defend them from evil, ev-ry
King;
(jo )
King (liould be Abmclecb , t . e. my Father King ) So Subjects ought
to have fuch hearts to cheir King, as Children have to their Father,
giving them f pecial reverence, (abjection and obedience from their very
loir and inward aftcdiors ; and although fomeumes they are not fuch
as they fkould be,yet they ought to account their pet fons ( fealed with
Go-is Ordinance and the lnu^e of his Soveraignty ) fscred and invio-
lable, icfolving to iuflfer any thing of them, rather then to be guilty of
parricide, (although under the colour of fe If- defence.) Gods Law,
in the fifth Command, hath injoyned reverence and fubjedion to
PrinceSjUnder the tide of Parents ; C*(vin% lib. 4. inft. cap. 8. (hews,
the end of that Command is (under the name and title of Parents,
lather and Mother ) to (hew us, that all the degrees of eminency God
hath ordered to be over us , (hould be inviolable ; Oportere nobis effe
inviolabiles, quia omnium eft eadem ratio. God (faith he) under
the name of the moft amiable relations of Father and Mother , leads
us to fubjudion to all Superiors : Hoe ( faith he ) dc fubjettione pra-
cepinm cum humani ingeniiprtvitate valde pugnat f quod ut eft ceU
fitudinis appetentiaturgidttm agre fe fubjici fuftinet. ) Therefore
(he adds J to commend this fubjedion , he hath communicate his own
name to them who are in eminency, In unumipfum ( faith be) ita
convenittnt , patrii *Dei ac %Domini tituli^ut quotits unum aliquem
ex iftis audtmtts, Ma'jeftatis illim [enfu animum r,oflrumferiri opor*
teatfluos ergo iftorumfucit participes, &c. S. 3 5. Thefe whom God
makes iliarers in thefe (tires , he illuftrates thtm with fome fpaikleof
his own glory, that they may all appear in their places confpicu-
ous and reverend : We ought to think , that he that is a Facher to us,
hxbet aliqmd aivini 5 for, he carries not a divine title without caufe ;
he that is a Prince or a Lord, habet nonnullam cum Deo corrmunio-
nem : Thus he. And , as he adds further, we are not to doubt but
God is in this Command fettingdown an univerfal rule , touching Su-
periors, necintereft (faith hej it is not concerning to confider whe-
ther they who are to be thus honoured by us,be worthy or unworthy ;
for what foe ver they be, they have not attained to fuch eminency with-
out Divine Providence, Cujus ratione ipje Legiflntor illos honor art vo-
luitm So that whatfoever reverence and fubjedion a man is to give to
to this natural Father, (when he inflids puniftimcnts that are with-
in his fphcre ) that fame fubjedion and reverence is to be yield-
ed to the Magiftrate that beareth the Sword, punifliing in his ca-
pacity , albeit , perhaps , he errc in his procedure, as Parent? may do.
3. It (hall not be a(Terted,that there is no dif£reQce,between a Royal or
Magiftratical
(I1 )
Magiftraticai power, and that which is called dominative and mafterly ;
fcing, (befides other differences) they do main'y dirfer in this , that
the Mailer or Lord of Slaves, hath his own profit mainly before his
eyes , ( which he may under Gods glory liwful y have ) but the pro-
fit of his Slaves onely fecondarily • and alfo in order to his own good,
which is maintained, by their well doing. But a King or Magiftrate,
(hould think, that his power is primarily ordmated to the publick good
of the community it fclf, and only fecondarily and confequently to
the good of himself ; it beiag profitable for him , that the Common-
wealth fhould flourish. 2. la this , that adominativc and mafterly
power ( fach as was of old in ufe> and under which, people were made
Slaves, either having their lives f pai ed in a juft War, and quitting their
liberty to (pare their lives ; ( ferva & ftrviam) or being fold and
bough:, by the poffcff jrs money, ( which was no way , like the con-
dition of our hired fervants , free to go off when they will J didin-
tereft thefe, who were inverted w th it, with a greater power over the
bodies and goods of thefe , who were either fold Slaves , cr faved in
War , ( and parting with their liberty , for faving their Jives ) then a
Magiftraticai or Kingly power, ought to claim over fub/eds, not of
fuch a condition, ( albeit cruelty fhould be , according to Divine
Law, avoided by any inverted with any of chefe powers. ) 3. In that
the perfon that hath domination or Mafterly- power , (as was or-
dinarily of old ( albeit we have fcarce a (hiddow of that power, which
Mafters then had over Slaves abfolutely , furrendring their liberty to
them) hath the Slaves in fubjedion to him, more out of fear and
conftraiot, then love or delight ; but a King or Magiftrate hath his
inferiours under him, in a civil, free, liberal, voluntary and loving fub-
jeclion ; knowing, that in the Government, their good is aimed at
by the Ruler,mcre then his own ; and his fubjec'ts will not, for ought
not ) for his good and honour , which is infeparably connexed with
their own good , Tpare to expend Life and Fortunes , or what they are
or have , as publick neceflity requires. Yet , though there be thefc
differences, betwixt the Dominative or Mafterly , and the Royal or
Magiftraticai Power, the inferiors fub/eclion in fuffering, ( even wrong-
fully, if God permit in his Providence the power to be foabufed) is
no leffc under the one Power, then under the other, by vertue of Di-
vine Law. Subjects are Sons to the Soveraign, ( their Father, and
Nurfe-father to the Church of God ) but they are alfo Sons, that
do under God fcrve hm, ( though they be not Slaves ) It is ordinary
in Scripture s not only to find conquered People called Servants to the
Conqueror*
V ?* )
Conqueror, as, 2 Sum, 8. 14 thty of Mdom § became Davids fcr-
vants, buc alio, ordinary Subjeds to Kings were called Servants co
them ( noc only their menial Servants, nor only their Guard, nor their
Officers onely $ but gcneral'y their Subjeds weoe called Servants,
and the King their Lord , v»cDavi<ts Subjects, warring againft the
Ammonites , 2 S*w>* 1 1. 24. are called his Servants , t Kis*gs 12. 4,
fVc witl [ervc thee , faith //rdtl to RehoboAm^ i. e. we will be Subjeds
tothte; Subjeds, for the publickgood, the Honour of the Prince,
( whom they term, their Soveraign Lord ) and for every ones private
good , arc Servants to the Prince in a free, voluntary, ingenuous,
loving wiy ; they arc his Servants, as willingly and chearfully lubordi-
nate to him , as their Soveraign , although lie alfo be in a fenfe, their
Servant, ( not in relation of an inferiour to his fupenour , for fo the
Magistrate is only the Mimfter of God for the Peoples good , and
never called their Miniftcr ) bur, in relation of the meanes to the end,
he is their Servant , as Angels are miniftering Spirits, for the heirs
of Salvation : Aid Minifters of Chrift , are Minifters and Servants
to the People, though in regard of their official power 1 they are not
fubjtd to the People j but rules over them, according to Chnfts
Gofpel.
Thus we fee fub/edion,wtthout violent refiftance, in cafe of wrong-
ful fuffering, is the duty of all inferiours toward their fcveral correla-
tives ; Neither hath it any weight to make difparity of the cafes,
the futferings to which Children or Servants are to fubmit without
violent refiftance, as but corrcdions or bufferings, not tending to death
or mutilation ; but the fubjedion required to the Magistrate who
bears the Sword, (when he abufeth the famej imports fuflvring death,
(if he proceed fo far ) which is theg reateft evil of puni foment , and
which is not eligible where lawful felf-defence is at hand.
LfXApc,Mix. for^ It £hc grounds that fuch men go upon for private
perfons violent refitting the Magiftrate, («w. theabufeof his power)
if they hold good , will as effedualiy evince a non-fubje^ion and vio-
lent refiftance to Parent*, Mafttrs, &c. abufing their power, ( which
is contrary to the Scripture ) and if the abufe of power by Fathers or
Mafttrs, warrands not violent refiftance againft them ; howfhouldie
warrand the fame againft the Magiftrates unjuft violence ? 2. As
death ii not, fo no puniiliment unjuftly inflidcd is eligible, where law-
fully it can be warded offi But this is the ftate of the qucftion, if pri-
vate perfons may lawfully violent the Magiftrate abufing bis power ?
If in greater evils unjuftly inflided , there is alwayes a liberty for infe-
riors
(a)
riors violently to re- offend the Powers above them ; why not in lefTe
evils too, thefc gradual differences of infli&ed evils cannot mike fnch
variation in the point of dutj,feing the ground holds equally ftrong ; if
t man may rcfift the Magtftrace for abufe of his Power, he may do fo
ilfo againft his Father or Matter on the fame ground, and if be may
not fo deal with them, he may not deal fo with the Magiftrate nei-
ther.
Again, our Lord and Saviour did forefee and foretell his Difciple?,
that they were to meet with perfection from the Powers of the
world for truth and righteoufnefTe. fake. And, Mat* 5, 10. proncun-
ceth them blefled,who are perfecuted for righteoufneffe fake, and who
are perfecuted and reviled faifly for his fake, affernng , that their re-
ward is great in Heaven,So, 1 Pet, 4. 14, lfyefuffer for righteouftefs
f*ks>bappy *rc)cfiLZ, v. 17. It is better jefvff.r for rvelt dotng%thtnfot
tvit doirtti&c* In fuch Tex:s,there is a commended fufFering for Chrift
and righteoufnefs fake, having the encouragement of a promife of
reward ( confequently it muft be a fort of commanded fufFering , feirg
God commends, and rewards nothing but what he commands ) it is a
furTering contrad ft.net from fufFering for evil doing : fubmiflion to
fufFcring for evil doing, is out of allqueftion a duty, becaufein that
cafe, the refiftance is a finful refilling of the Ordinance of God , and of
thefe who are invefted with that Ordinance of Magiftracy while they
lawfully ufe it. But there is a further matter commended or en-
joy ned in thefe Scriptures, even a cleanly fubmiflion to fufFcring inland
for well djing, ( when God in bis Providence permits Rulers fo to
abufe their power ) which paffive fubjedion or fubraffion, is not
grounded on the Rulers abufe of his Power tbrough his corrupt will,
but upon the peculiar command of God erpyning fubmiffion in fucU
cafes, to prevent fedition and confufion.
The Author of Lex Rex , qv<t(l. 30, j ers at paffive obedience^
is a chimarra,a sa dreamland as involving a contradiction: And be thrks
he fpeaks acutely in faying, God never gave to any a command to fufFer.
for well-doing,nor at all to fuftlr, ( fufrerirg depending on the free-will
of another without uc,and not on our own free-will, and fo noc falling
under any command of G d to us ) but hereafons very fophiftically,
inferring, that becaufe meeriurT ring, which necefiariiy depends on the
aftion of another,is not commended to U5,therefore fubjedion to fufFer-
ing or paffive obedie ce is not commanded when the Ma'giftrare ir flidts
fufFcring. It is impoffibJe indeed, that meer paffion ( as to be whip-
ped, to be hanged or headed ) fhould be the objed of an affirmative or
G pre*
r?4)
preceptive command of God ( though the Magistrate may have a com-
mand to infiftthefc ) but fubjection to thepaflion, may fall under a
command, and this is called paflive obedience, which implyes more
then meer piflionor funding; even a difpofition and motion of the
heart to lye under that lot wth an eye to God,whofc ordinance isufed
upon the fuftcrer. Only it is called paflive obedience , bcciufe as to the
precife fufTering thepuniftiment, there s no external a&ion done, en-
joyned by the Law or Command of the Magiftrate ( as there is in
aftivc obfdence) although there be fome diipofitive or preparatory
actions ifl order to futfering ( not inferring a dired co-operation to a
mans own fufleringj which he may and ought to do, as going to a Gal-
lows on hs own feet, or up a Ladder^ or laying down his head on a
Blotk that it may be ftrucken off. It is an error to fay, that fuch
paflive obedience is not commanded of God, but only the modtts rei$
that it be done patiently and chriftianly , when it cannot be by force
avoided. For it is clear, that paflive obedience, or fubrmflion and
fubje&ion to fufTering ( where the Magiftrate hath juft caufe to inrl.ft
the ptinifhment,) falls under a command of God ( that fame command
that forbids refifting the Magiftrate in doing his duty, enjoyns fubmii-
lion and paflive obedience to him,although we were able by force to de-
liver our fclves out of his hand.) In confidence we are bound not to of-
fer him violence in doing his duty, though there were power in our
bind fo to do , fo that it is not only modnt rei that in this cafe is com-
manded, ( vU. that we fufftr patiently in a chriftian way, when it can-
Bet be avoided; but res ipfa^hn we fubmit to the fufTering, if there be
no oewfion of flying,without ufing force againft him. Befides, that in
this C3fe,Chnftian patience and violent refiftance are iacompatible,thcre
can be no Chriftian patience oppofite to Chriftian fubmiflion and fub-
jeclion to the Powers ordained byGod doing their duty.Bur,if it might
ftand wich violent refiftance, it (honld be oppofite to this Chriftian fub-
miflion. Therefore.it appears to be a groundlefle aflercion, that no paf*
five obedience or fubmiflion to fufTering is under a command- For, it
is cl^ar there is a command for this fubjecYton we have fpoken of.
But then the difficulty is , if paflive obedience to unjuftly puniftaing
Powers fall under any commandment of God, or if there be any com-
mand of fubmiflion to cleanly fufTering ; it is this mans mind, fo long as
there is any power of violent and forcible refifting, a man is guilty of
felf-murther, who wfll not ( in this cafe as well as in the former , and
the former as well as this ) endeavour the prefervation of his own life,
by fighting and refifting, and re- offending, and ail that is required is^
(when
C when he is overpowered J then to ufe Chriftian patience in bearing af-
fliction. But we aiTert , thai a private perfon, though wrongful y af%
Aided by the lawful Magiftrate, proceeding according to Law ( let it be
fo that it is Lex male pc fit* 9 or an evil Law J is bound notonl) to
Chriftian patier ce in fuflering (to this he is obliged in kiffcrirg from any
private wicked hand, or from the hand of a manifeft Ufurper or In-
truder in Magiftracy, whofe violence he m^y repeli by violence, fo long
as he can y buc unto a fubrrjiflion without repelling of violence by vio-
lence, and that in conscientious refp & to the Ordinarce of God,
H herev\ ich the lawful Magiftrate is invefted (although abufing it in this
particular ) and with a tender regard to the prevention of feditions and
confufions in humane Societies, which are unavoidable ; if everj one,
as he thirks himfelf wrong'd , (hall be allowed to ufe force upon the
lawful Magiftrat's proceeding by Lasv, the greateft Malefactors being
ready to juftifie themfelves, and to violate th« jufteft Mag'ftrates in
their juft proceedings ; if once this repelling the Magift rat's force be al-
lowed as a duty. And, no tender-hearted Chriftian is there, who will
not rather lubmit without refinance to his own private (offering, com-
mendirg his foul and caufe*to God, then by fuch evil and fcandalous
dccT:fines,open a wide gap for all wicked feditious perfons ro work con-
fuftonin the Common- wealth, and to overthrow the btfl and juft eft
Magiftrar.es. Mr. Burroughs^ an Independent, writing on the I. of
Hof. 10. v. hath faid well to this purpofe : When ( fai;h he ) things
are brought into * L*wy fuppofe the Authority be *luj(dt and there
be an evil Law made ; then I confc[st if the La\\ be inferce , ttv mufl
either quite our (elves oj the Countrey , $r elfe fubmk and Infer ;
token it comes to be a Power or a Law , it is Authority , though abuf-
edt and we muft jeetd obedience to it9 either attively or p<ij]ivcty% This
is found and Orthodox j and it were well # otfers would homologate
this Doctrine, to prevent the fcandals of fedition and rebellion, which
this tender-hearted Libeller fpeaks of very (lightingly , driving to in-
troduce Libertinjjme,' and to abolifh the fenfe of thefe fins : For (fayes
he ) Napth. Page 2,9. Treajon, [edition and dif order are but forma'im
ties and notions^ p-retended to palliate and colour the Kings n fur pa»
%ion%
Bat to add no more from the Scripture,that known palTage^tf*. 1 3.
l> 2. &ct with 1. Pett 2* 11. makes for this fubmillionand fubje&ion,
wh ch is pleaded for, by us ; For, fuch fubjeftion is there commanded
to the powers then exift<ng5or in beeing »*"*' 6?w/*/( fuch as were Ca~
Hgula^Ntro^Domitian^movAtMom tyraau^nemies and persecutors of
G z Gods
(;0
Godf people ) as is oppofed to *mcrT*<r«*9«/, t o ftand in order againfl:
them ( the word is from r«5l« , a military term } every Soul is com-
manded to be fubjecTor to (land in order under them, ^VoTamrGa, and
forbidden to be *vTndL>j<n\*.M<;> to ftand in military order againlt them,
either defenfive or oflenfivc ; by power* which are not to be refitted,
are clearly nKant, the perfons ii power, as the A.xiftle after expones
himfelf , 3 . and 4. verf. calling chem Rulers,and the Miniftei s of God,
hemeanss undoubtedly certain iuppofita , and perfons invtfted with
power; And cannot mean the abftrad Ordinance of God, Mag ft racy
or Power in the abftrad ; for, it can neither be faid to cxift ( feparace
from perfons) nor to be the fubjed and ricipient of duties enjoy ned
to be payed to the Power , nor of the offrncts forbidden ; nor can it be
an Agent or Admioiftrator of thefe Ads attributed to the Power, as to
bear the Sword, to be the Mini >er ot G >d, to ptaife the good or ter-
rify the evil. So that of ntceflicy , by Power is meant Power in che
Concrete, or the perfon inverted with the Power, who is no- to be
violently refitted , by private perfons under him , ( whenhe is ading
according to Law » fuppoetheLaw be judged by private m?n, noc
juft ) wh ch is the prefentcafe of private perfons refinance to Au-
thority. T ^e perfon of the King, beciufe inveftrd with power,
efficial power, ( though in a particular ad abufed) is not to be violated,
nor violence offered toic by private men; a fubjedion , excluding
violent refiftance is commanded T and no fuch exception is put in , that
if he abufe his power, or if we be ftrong enough for him, we are loo fed
from that fubjedion , and are at liberty for refitting him , and no fub-
roififionis required under his abufe of his power , fo long, as we can
violently ad againft him. It is faid, by thole of the other judgement,
that even by this fame text, Rom% 13. fubjedion , or fubmiffi »n to
unj'jft fuCring by thefe inverted with power, is not commanded, nor
refiftance in that cafe forbidden \ for, all the fubj\d'on commanded
to be given to perfons in power , is onely, fo far as they manage their
power lawfully , according to Gods Ordinance, andas the Minifters
of God, for our good, who are for thepnifeof well-doers, and
the terror of evil-doers: And all the nfiftance forbidden, is onely,
that they be not refifted while they do their duties; bur, when they
do not their dufes, or do contrary to duty , in affliding the innocent ;
they are not powers ordained of God , pro t*ntoy nor his Minifters for
good to people ; nor , is refiftance to them in fuch ads unlawful re-
fiftance to the ordinance of God, nor to them as the Minifters God ;
bur, onely refiftance to them as finful men * (crying their own lufts and
Satban s.
Sathan; their evil- doing,is no ordinance of God, butofSathao. So
that in eficfr , they think fubje&ion here commanded and reiiftar.ee for-
- bidden, doth only relate to Magiftrate*, quatenus & qu*m*itt bene fe
gefferint , when and (o far as they carry themfelves rightly in Govern-
ment ; but that from this Text no fubraiftion is due to them , no re-
fiftance to them is forbidden in their inflicting unjuft punifhmoits ; but
that for any thing faid here , Sub/eels m3y make infuire&ions againft
them whenever they think they do wrong, even any part of private
Subjects againft all Mag ftrates of all degrees, the Supreme as well as
the Subordinate : .So Naphtali teachetb, and borrows this out of his
poifoned Fountain, L'xRtx.
But as to this, i* It hath been often granted,and ftill is, that no man
' nor Magiftrate on earth hatha moral power , commiiiion or command
from God t > do evil,or to afflict any unjuftfy. 2. The queftion is not con-
cerning theMagiftrat'a duty, but anent theSubje&s duty,in cafe,tbrough
the pcrmiflion of Divine Providence, the Magiftrateabufe his place
and power in unjuft afnV&ing the innocent ; whether the private ^>ub-
jecl may ufe violence agair ft, or upon,the Magiftrate ; or (hould rather
then fo do, fubmit ro iuffaing ( though up juftly ) not for reverence to
the abufe of the power,but in rtvc rerce to God, whofe Od nance the
power (which is abufed) is. It may beeafi'y feen, that fubje&ion to
the power ( oppofite to refiftance ) is all alongs in/oyned , whether
the power be nghtly u/ed or otherwife: if it be rightly ufed, fubjecti-
on without refufing active (bdience is required ; if it be not rightly
ufed, fubjedion without refiftarce , violent or forcible repelling of the
power rs requ red, upon this formal 1 eafon and ground : Becaufe, even
when the power is abufed, it remains a power ordained by God , f al-
though the abufe of it be not ordained ) even as a mans eye remains
bis eye, although fometimes it is not rightly ufed. Tl e formal reafon
of the fubjeftion and non-refiftance preffed , is not the right ufe of the
power, but becaufe it is a power ordained of God (however perverted
in the ufe by man.) And although the fpirit of God, in describing the
Magiftrate, faith, He u ike minifier of Cod far thy goody A praifer of
the good , and 4 n rror to the evil » it is not meanr, that that »s ihc for-
mal reafon of fubjeftion to him (in the full latitude of fubjeelion)
nor that the Mag'ftrates then exifting and in beeing.to whom the people
arc commanded to be fubjeft t and forbidden to relift them, were fuch
defaElo \n all their a&ings ( or that all others , in reference to whom
the direction may be after ex- ended , fliould in time coming be fuch in
ail their actings J but only it is told, what the Magiftrate \s <x officio,
and
(38)
and whithefhouldbe<k;«>Y, as ic is ordinary in Scripture, that qua-
liriciuons of Kings fpokea of, do not defuilo agree to them all, though
they fecm to be fpokcnalfertively of all j onelyitis flit wed what they
fhou.d do dejftre , as, Trov. 14. 35. Pro. j6, 10 12.13 15. "Pro.
22 11. So hc-e, the Apoftle fpeakmg of the power, or perfon invert-
ed with power, uW'wghm the minijhr of G 'od for thy good . no terror
to good work,* , but wj& \ A pr ti/tr of theoood, &c. (hews only what
a Magiftratc ill >uld be ex officio , and what he is do jt/re • but layes
not this as the ground of fubjedion and non- refiftar.ee to him,but this,
that h is a Superior Power ordained of God : If he abufe his place, he
is to anfwer to God for it j but the ab:ife of the power in a particular,
doth not nullifie the power, or make it no power, if he do evil, he
doth ic not as inverted wkh authority from God, yet he abides inverted
with authority : it cannot be laid he hath no authonty,when he abufes
authority; fubjeftion of one foit or another is due to him, becaufe
he is m officio, not becaufe he abufeth his Oifice. To this purpofe,
amongft many things wrong,^* Rex hath that true word, Page 325.
We are (faith he) to (uffcr evil of punifhment of Tyrant*, fome other
way andin'fome other notion, then we are to fttjfer evil of equals I
for, we are to [ttff r evil of equals, not for any pattrnal authority they
have over us,M certainly we are to [uffer evil of Superiors ; Thus he.
And this is-all we require, to fufFcr evil of the Magillrace or Superior,
without violating his perfon upon the account of his paternal autho-
rity , which ( though in a particular abufed hie & nunc) remains the
Ordinance of God : And in a refpedive reverence to that Ordinance
wherewith they are inverted, we are humbly to furfcr wrong 60m
them (if we cannot by petitions move their forbearance ) neither ju-
ftifying in our confeiences the wrong which they do to us , nor judging
them to have a coromiflion from God, as to this wrong doing, but re-
garding both Gods Providence and Gods Ordinance in their perfons,
which ceafeth not to be his, although abufed in a particular aft to-
ward us.
This hath been the common fenfe of the generation of Gods chil-
dren, before this fiery iron age,whofe fober examples, tenderly refpeft-
ing Gods Ordinance and the ftanding of humane Societies, arc with us
of a great deal more weight and more worthy imitation, then the fu-
rious practices of any of late , \\ hereunto they have been irflimed by
the Doctrines of popuhr Parafices and fierce Demagogues, fuch as this
Libeller and his Complices are. Th? ancient Chriftians, who lived
nearert the light of the Apollolick timts , and had hearts fuller of zeal
(through
( 19 )
(through the recent warmth of the fhed blood of Chrift, and of his
glorious extraordinary Ambaffadors ) then we in this fr< zen age have,
knew not, owned nor, any fuch Doctrines of violent rtfiftance to Ma-
giftrates,as the new fort of Cbrirtia-ns have made a main Article of their
Faith. lnTertuHtAns time, they wanted not abundant power and
might to raife armes, and manage war againft their perfecting enemies,
as he very plainly fticws , Apotog, cap.$j, and, ch. i. cb 33. They
were certainly in a probable capacity to have combined in armes againft
their perfecuting Emperors ; and to have carried their will by force*
and taken orJer with thefc who were over them and did opprefs them,
(as this Libeller allows all perfons of the mod private place , if they be
ftrong enough to deal with the powers above them ) yet they would
never entertain a thought of any fuch matter, let be to attempt it ;
they were never ( although defamed as enemies to Severus , Emperor
at coat time J found, amongft the fcditious, Nuticjuam'tamen Albi-
mtni, vcl Nigrianiy vel Caffiatti ; never w«re they followers of fecj>
tious Leaders, ApoU £.33. Although they had filled all their Citief,
their Camps, their Courts , and the Empire every where full of Chri-
ftians ; yet, they made confeience of making infurredion, they knew
not fuch a thing that the Word of God, and laws of Humanity and
Christian Charity , oblieged them ( as now it is pleaded ) to take
arms againft their Emperors , and to combine againft them for mutual
defence againft their perfections , and for violent taking order with
them. Were the antient Chriftians fo utterly ignorant,or fo void of hu-
manity and of Chriftian love and zeal , that having more then probable
capacity, they would fuffer their Brethren be put to fuffer, and not offer
violence to the Magiftrate in fuch courfes , and refcue the opprefled out
of their hands ? ( either they were not knowing and loving Chriftians,
or elfe we have catched an error in our heads that is not Chriftian , and
a fire in our hearts that is not from above. ) If we look for-
ward to Cyprians time ( long after Tertullian , though in that fame
age) he is free to teil as , in EpiftoU ad DcmetrUnvm , when Chri-
ftians were grown very numerous , b-yond what Tertnllian faw them
to have been ; Nemo nostrum , &c. not one of us offers to refift your
violence (fpeakingof, and to, Pagans) or to revenge it, itftmfiuU
mius & copiofus fit fopulus softer.
Yea, after that the great CcnftAr.tine had owned Chriftian Religion,
and by his Authority ( fo far as it could reach ; legally eftablifVd it 5
fo that now Religion became to be a legal right by Cacfarean EdifU
aod Laws* and multitudes embracing it, (as ufeth to be when examples
of
( V )
of religious Princes go before ) fo t here is no doubt, Chriftiahs were
both tor number and power able to hold their own Religion by force
againft all contrary Powers, and that upon the ground of legal humane
right, as well as divine. Yet, when the Anan Eu.pei ors C9*ftantius9
yalent.&c. zn&fuli** the Apoltate perfecuted them for Religion,
they never attempted fuch a thing, as to make head againft them, and to
combine for a refillance, albeit they wanted neither the legal right of
humane Imperial Law for it, nor phyfical Power fufficient againft the
Apoftate and Arian Emperors, nee dt er*t jus loHmannm , nee deer an;
'vires temporales, yet there was never the leaft attempt made by Cbri-
ftians in thefe times againft their Emperors apoftatizing, turning here-
tical and cruel Perfecutors. No other remedy did Chnftians then
know againft perfecutir g Powers, but prayers and tears to God and
Man, with patience in fuffcring forChrift; albeit they had arms in
their hands, they knew not how to ufethe fame againft the Powers
above them. When that vile Perfecutor MtximUn was raging
againft Cbnftian Profeflors, %Anv 297. He had under him a whole
Legion of Chriftian Souldiers ( called the Thebtn Legion ) confiding
of fix thoufand fix hundred and (ixty fix armed men, who had ftrength
and power enough to fell their lives dear to any that would feek the
fame. Yet, rather tfaen they would offer violence to the wcked Em-
peror or his Officers,they did lay afide their weapons,and furTei'd thcrn-
felves,for Chnfts fakc,to be (laiji by the executois of the Commands of
that cruel Tyrant* And it is known by the Hiftory, that the plurality
of the Army under Julian the Apoftate were Chriltians, ( as appeared
by their joynt Proclamation and Declaration, at the entry ol] ovinia*
his Succeflor ( Noj Chriftiani fumus ) yet never did thry make head
igainft the Apoftate, nor violent him in hiscourfes againft Relgion,
and their Brethren the Proftffors thereof. Oh filly, fool fh and femi-
nine Christians then I who neither knew to uie the priviledgeof fclf-
defence againft Magiftrates for therafelves, nor how to combine for rhe
aid of others, and were fo defticute of reafon for themfelves, and hu-
manity and religious charity toward others; that neither the Paga*
nifnue, Apoflafie, Ariamfme of the Emperors, nor Perfetution of Bre-
thren by them , could move them to fuch ways of violent and bloody
refiftanceofPowers( though they did indeed refift to blood, driving
againft fin, as Heb. 1 2. 4.J But, O 1 how illuminated mafculous and
mmial are the fpirits of Chriftians now a dayes, and how full of cha-
rity one to another, as well as of zeal to God, that any number of pri-
vate perfons are allowed ( if they can carry on the bufinefs without 1
ftcn
(40
fcenmifchieftothemfelvesj to take the Sword agafnft all Magift rates
whom they account oppreflbrs of them ( though falfly ) to combine
in bands againft them, to pull them out of their feats, to revenge up-
on thera the injuries donetothemfeJves or their Brethren, and to pu-
nifli them condignly ; yea, it is counted high impiety againft God, and
want of Chriftian charity, to omit this. This is the clear doclrine of
this Libdier and his Complices ( as hath in part, and will further ap-
pear.) And what {hall we fay to it ? (1 will fay, *mma meafit cum
animabtts veterum Chrtfttanorum) ihall wcthink,that they were ge-
nerally fo ignorant, fenfelefsand ftupid, that they knew not what be-
longed to their duty toward God , themftlves or their Brethren ?
Wanted they the light to know their duty, the zeal to Gods gl ory, the
Chriftian love to brethren, which we have fo abundantly, that moves
as eo refiftiogof Powers,and did not them? Credttjudtus Afella,*o*
ego. But the truth is this , is in the fear of God they refufed to give
active obedience to any evil command of Powers above them, fo when
they could neither mitigate the fury of perfecuting powers by Petiti-
ons, nor in Gods Providence find a way of efcaping out of their Domi-
nions and flying ( which is no refinance, albeit the pair of Pfeudomar-
tyrs have brought forth this Monfler of a ftoical Paradox, that fying
from the Magistrate, is refiftance to him, wherea$ it is only a with-
drawing from under his Dominion, ai,d putting onesfelf under an-
other Dominion, where his Power reaches not .* and fo by flight and
withdrawing from the Kingdoms, the man ceafeth to be a Subject to
him, whofe babjed he was , and comes to be under other Lords and
Laws.) But, I fay, when Chriftians could neither by Petitions nor
Apologies aliay the fury of Perfecutors, nor efcape from them, in
the fear of God commanding fubmlflion to his Ordinance (although in
theufc perverted as to them J they (having light enough to know their
duty,great 7eal for Chrft, great love to their brethren, fufficient power
to have overpowered their enemies) did notwithflan*iing,without vio-
lent refinance or combinations to that end againft Powers, meekly lay
down their lives for Chrift ,* and choofed rather to furkr then reuft.
Herein their practice is a better Commentary of Rom. 13. and, 1 of
Pet. 2. then ail feditious gloffes : And, is preferable for imitation
to all the contrary actings of men, in thefe dregs of time.
Some go about to qutftion the truth of Tcrtnllians narration,
concerning the number and power of ChriftiaQs in his trme • afltrting,
that onely their weaknefs excufed them from th* fin of non-reflftance
to their Magiftrates. Bur, it is flrange to think,cbat Ttrtuliian in an
H ApologJ
/40..
Apology made to the Gentiles for Chriitians , (Lould aifert fo groft an
untruchin muter offadt, concerrhgthefe of hi* Religion , wheeof
bis enemies ( if they c >uld ) would no doubt take advantage. And
as ftnnge it is, that any now living, (hould after thirteen or fourteen
hundred years, take on them to know the number and power of Chri-
ft ans in TtrtntlUns time , better thd? he did ; alfo to fay, that in
Julians Army, the Cbriftiins w.re not the prevailing and greater part,
is contrary to th? truth of the ftory , as appears by their cry,' at the re-
ception of Jovinian ( whereof before) yecit is well faid (LxRex.
{ng. 372.) .that they had fcrup^ of Confcience, and duubts of the
awfumefs of refillirg the hmpcrour, feeing fworn co him , which may
make it the more ftrange » that there is fo little doubting now, when
our engagement to Migiftrates over us j is no lefs* True it is, C$n-
ftaxtfne, did make Warupm Licimus , whom he had affumed to be
an atfifhnt in governing the Empire , for his breach of Faith and of
Truft given him in that f ciety of the Empire, and for firft denouncing
War a gain ft him ; ( thehelpbf thediftreifcd Chriftians , cruelly perfc-
cuted by him, concurring alfo as a motive ) Eufeb, lib 9. Hi ft. EccU
sapt 10 but that they fought help from Conftantine the Great, againft
LiciniMs~\s not faid in the hiftory i and although they had fo done, it
onely ftiews,that the help of the chief Emperour may be fought againft
him, who was a {fumed as an Adjurant in the Empire, who inched
w>S little more then a Deputy. It is alfo true, chat the Chriftians
opprtffed by 'Barabanes King of P*rfta9 in the time of Theodo^us^ as
itis, tfi/h Tripart.Lib. 11. cap. 15. did flee to the Romans feeking
their help 5 but then , it is alfo evdent in the ftory , that remaining in
the Coiintrey of that King, they made ho infurre&ion againfthim,
albeit the perfecution was very cruel; they did flee and with-dravv
from that Kingdom , to the bounds of the Roman Empire t And the
Romans refuting, upon demand of that Kiag , to fend back chefe who
had run away , was one ground of the war, that arofe between them
and the Pirfian : Agiin,it is onely faid,the Chiiftians fleeing to the Rop>
mans, fought their help ; which will not neceflfanly import thit they
ftirred them up, to invade their King m their behalf; bur, that having
come to them , they m ght have the help and benefit of their pro-
tection, and not be delivered up to the fury of the Tyrant , upon h«
demand. And further, the Perfian Kings had once fubmitted tbem-
felves to the Roman Emperors , as their Lords ; two or three of their
Kings being given thenii at the appointment of the Sjcnatc and Em-
perour of Rome i A#it4ftHs7 getting both King and Kingdom* fubbie-
ted
ted to hitn in his time ; and although after that time , there were rr a-
oy changes and revolutiaus in that Kingdom , the Romans did never
quit their dam thereto, but kceprd dofe to their right, and to the
poffefiion they had of moft of it , nil Co*ft4ntin's time , and ev n long^/
alfo after the time of The odo fins. Now, if the Quiftians preftming
upon the Roman rig k to that Kingdom , as bcingheld of the Empe-
ror , implored thi> help againft a perfecutor , whom they though: he
had legal power to chattu'e, what makes this for private {u: j <fls
( without concurrence of any Magiftrate ) fifing in violence ag^nft
their ow n Sovereigns, who have none fuperior to them but God ?
Bur, nottoinfift too much on this, wc onely add, that excellent
Cafoin> inthcUftcbap.ofthc^treokjfhisInftitutionsy bath ( like
a primitive Chriftitn and Divine ) written fo fully and learnedly agaii ft
private per fons refilling the Magiftrates by violence , ( though they
abufe cheir power ) thac whoever wili read the fame , ( as it is moft
worthy to be read throughout) wili find a ftrong confutation of all
feditious Dodrincs, itrring up private perfons to do violence to
the Magiftrate in any cafe ; and his fpiricwill be feen to be anothcrjthen
theirs is , who teach fuch things.
Wecomenowtoconfidtr, how far contrary to the light of found
reafon this pofixJon, giving liberty to any private perfons, ( when they
are ab'e,and when they think themfelves wronged) to ufe violence upon
all Magiftrates , is: Surely, that doctrine cannot be of God > which
to the eye of found reafon doth remedilefly and unavoidably, ( if it be
admitted and reduced into practice) overthrow Gods Order, for
fettling Humane Societies , ard which opens a wide gap to perpetual
feditions, againft all Magiftrates ; not leaving any f even the heft of
them and moft juft'y governing ) in any fecurity from violence. For,
in the way of tiiis Libeller, every private perfon, is not only made judge
of his own actings, and what he is to do, or not to do, in obedience to
the Magiftrate ; but, he is made judge ot his own furteting?, hemuft
furrcr no more from the Magiftrate, then he tlvnk meet , ( if he can
hclphirofelf by force.) And it is held forth as a fin (equal atkaftto
the obeying unlawful commands) to furTer unjuft pumlhments , in«
flicted by Powers, if men be in capacity to do violence to the Powers,
or if they can confpire and combine with others for this end. Tl u is a
Doclrine,that will pkafe all wicked malefactou,wonderous well ; and,
is a fa r proclamation to them,whenever they arc attached ;or arra?gne d,
or condemned, or punilhed, ro beftir themfelves to make a party,to do
violence to the Magiftrace $ for,tbey,will never want the colour tf this
H % plea
(44)
plea of felf-defence : And, how few of them will not (if they may be
their own judges ) fay they are innocent and deferve no punifhmenr,
or not fo gre3t ? The judge faith, he is guilty, and that he muft be fo
and fo puniQied 3 make the man his own judge, he will fay , thefen-
tence is unjuft , heisnot bound to fubmit toit: And therefore , if he
be in probale capacity, he will think ic his duty to fall upon the Ma-
giftrate, pull the Sword out of his hand, call in to his afliftancc whom
he may, raife violent feditions agairft the Magiftrate; and, ivhatmay
he not do for his own deliverance? Thus, under this colour, all evil-
doers are encouraged , to ufe violence againft the Magiftrate • and, let
this Libeller confider, how he will ftop the gap which he h3th opened
toconfufion; the matter ( according to his mind; being referred to
each particular perfon, to judge of the juftice of his own fufTering ; and
his difcretive judgement anent this , muft determine him to refift,
( as he is able ) when he thinks himfelf wronged ; (hall not this be a
fource of continual feditions, and violent infurrc^ions againft the Ma-
giftrate, even when he proceeds moft juftly ?
Again, how can Magiftrates, in doing their duty, be fecured from
violence (according to this mans way) or from continual infurreclions
of perfons pretending their innocency ? It is in vain to fay , Let Ma-
giftrates ruie rightly and not opprefs , and then Subjects will do their
duty : for , albeit it be true , faithful and juft Magiftrates may in the
way of their duty expecl: from God , that he will incline the hearts of
their Subjects to repay duty to them ; yet, in the holy permiflive pro-
vidence of God, it comes often to pafs, that the beft Princes are not
beft ufed by their Subjects, ( God thus teaching good Princes to rule
in his fear and righteoufnefs , with an eye to his will , and with refpeel
to that crown of Life t whatever hard roeafure they have from kdi*
tious people.) How often is it found > that Subjects are unruly and
feditious even againft good Magiftrates? Some crofting of the will
of a froward and furious party , may move them to fancy their Prince
a Tyrant, and as one that is an in jurious and intolerable Oppreffour :
whereupon they account themfelves free to offer violence to him, ( un-
der the cloak of felf-defence) and goes on from refiftance to revenge,
if they can have the upper-hand over him,and will not ceafe (the fury
of evil confeiences inftigating them ) till they ruine the Prince whom
they have greatly provoked, in order to felf-prefervation from what
they fear from him • tod they will be ready even to mock Juftice in
deftroying him for faving of themfelves f ai they call it ) but the end
if a the deftruftion of their fouls and bodies for fuch wickednefs. Let
Hiftories
rofo
Hiftoriss be looked into , !t will be found , that hardly did ever people
refift a Prince with violence, but in end the matter came to revenge, (if
they had power) neither could they reft but in his ruine. And alfo
it will be found , that ofc-tiroes the beft Princes have been worft ufed,
or at lead as evil as the naughtieft Princes. Look to the Roman Empe-
rors while they werePagans,how many amongft them who were good,
( as Heathens might be) came under the fame,or worfe fate, by the un-
juft violence of their Subject, with thefe who were the worft Princes ?
Look to Chriftian Emperors and Kings , how many of them who were
truly good,were opprclTed and deftroyed by their Subjects ; fometimes
inflammed with fuperftition(which they called Religionjand fuperftiti-
ous refped to theRoman See,(the Sentences whereof were accounted as
Oracles in thefe dark times) and fometimes wrought upon by feditious
Ring-leaders , buzzing into their cars great abufes done to them in the
matter of their Liberties ? Yea, amongft our own Kings,fome of the beft
have been as evil ufed by prevailing parties amongft the people, as fome
of the worft. When once that gap is opened,and people taught, that
any party of them (ftrong enough) may get up againft the King and
all Magiftrates , when they judge them to deal wrongoufly and inju-
rioufly with them, the reverence of Soveraignty is loft, the evil wit of
a fedjtious Party can foon paint the beft King , as a black and ugly Ty-
rant , and under that form , waken up others to confpire to his dc-
ftruction $ which (hould make all the fearers of God, rather to endure
fome a£b of real Tyranny,then by their Doctrines or Prances of refift-
ance, open a door to the deftru&ion of good Kings, (by a party not of
their fpirir, but lurking under their pretences ) and to the continual
ditTolution, concuflion and defolation of humane Societies. It is good
for us to hold dofe to that neceflary diftinftion which all found Di-
vines hare held , of obedience or fubje&ion active and fubjeclion paf-
five, where the former cannot be given for fear of finning againft God,
f the Magiftrat's fuperior , and who (hould be obeyed rather than any
man in the world ) the latter, ("if we ft ay within his Dominions, and
with-draw not from under his Soveraignty, putting our felves under
the protection of another foveraign Power) is neceflary. And fo the
Apology, p. 376, 377. acknowledged this to be neceflary when active
obedience could not be given : but T^jphtal^ Pag. 28. repents of this
moderation, and contradicts the Apology, calling this fubmiffion brutal
( though it be upon rational grounds , and the fierce violence againft
Magiftrates is rather brutal ) averring , That none pleads for tbti (ttb-
wi£to»i V? bo have not pr oft it tt ted their con[cicnce to abfolute obedience
Mi
(40
to Vrincti arbitrcmnts ; and avowing,ftaf lllimUuk oheaUnce u mart
rational f then iilimitci fubyttion ^ ami that they are but flatterers
th it have rtr.QHnced confcierce^ho plead againft obedience in nil things
t» ib* Powers % ana jet Will plead for pajjive jubmiffiott. In this* Cate-
gory mult ali they, (Und , wiio have owned the found Doctrine of this
Dilunclidn , and thefe are the founded Divines that ever we had in the
Church of God ; yea , the Apologift hiinfcif ( if he be worthy to be
rimed with thefe) efcipes not this blow. Good God 1 To what
tines are wertferved, to fee fo certain tiuchs, that may be reckoned
among the immovables ot Religion, and the ancient land- matk* re-
moved by an upftart f u-tiwus Crue , who by their newPfincples ( as
falfe as new ) feek to confound both Church and State > The lawful-
npfs of private mens counter- a&ing, and violent refinance to a whole
Church and a whole State , is a main Article of their new Faith ; and
to do fo, is o ie of their new Commandments, added to God**.
But the Libeller is all alongs much in nreiTing violent refinance to
all powers , from the higheft to the loweft , and of the whole body of
the people by any party thereof ( though the far minor and Itfft r part)
in thecaufe of Religion, (.his Rcligion>in the hypothecs debated iirthe
times, is thecxernalform of Cnurch-governraent, About which, be
fayes, ali the *.eal of the godly, (kottM be concentred % a low zeal, God
koowcth, that hath no higher objects. ) And laying down grounds
(fome true,(ome falfe ) concerning Religion, he labours to animate any
party that think chemiclves able to violent all Magiftrares, and the body
of the people about this, and to ftrengtbeo themfelves by combina-
tions, threatnir.g Gods judgements againft them who do not combine
for vioUnt redftance of all above them, ( which he calls.«SW/. defence)
and abufing fome Scriptures to that purpofe.
As for Religion, that it is the chief intertft that Men and Chriftiam
fnould look after m (hall not be doubted ; and whet e it becomes a legal
right, and the Magiftrate who bears the Sword leads the way, no doubt
private perfons may follow in the violent defence of it , agamft
all oppofing the Magiftrate, the Law and themfelves in owning it. Nei-
ther can it enter into a Chriftian heart, that it is to be furrendrcd unto
tbearbitrementor pleafureof any power in the world , nor of any
Magiftrate over us, as this man wickedly fuggeits is done. All the que-
ftton is ( in relation to thefe Times ) anent private mens falling upon
the Magiftrate* over them by violence and force of armes , when they
are ( by Laws agreed to by the Community; urging an outward at-
tendance on the means and ordinances of Religion $ where people needs
not
(47)
notfearto be defiled with bertfie or idolatry , or falfe worfhip, or
any thing contrary to Chrifts Orciinar.cc ; wl a:evcr may be ("aid
concerning private mens re (lit: ng the powers that mge them to ido-
latry or raife worfhip , or invading thejrlivcs iF they will nor fodo,
comes not home to the prefent cafe. Yet, Laclantius word , lib. 5.
cap. 20. is to be Well remembred by a*l private per Tons • Drfen e*>da
tft Reikis * privdtu omnibm tin occldt»do fed rnnnendo , &c. Bar,
wefhill come off from this matter w th a Few notes ; 1. Thatrbe
Lbiiier Teems to difailow all violentirgoF mn in the matter oF Re-
ligion ; To be violenteam Rclifion , U the r*oft nicked and t*(up-
■p on able of aM injuries^ (faith he) Page 15. Ic is true-, to ufe vio-
lence upon any in cheir pe'fons or goods , to bnng rhtm roan rx-
ternilfilve Religion or Wordi p, or to drive them from the true,
( other wi'e Religion car.r.ot be violented ; is thegrcattllor injuries.
But, fhould not fuch a word be ^uud d w-ll , ieaft all co-act-ve
power of- the Magftrate in matter* of R lgion, might leem to be
difowned , and a fair plea- put in their rn-uths, who are f< rab'f^lute
toleration ? Ic will not fa tike co fay , that it is only violences done to
perfons, to avert them from true Rdigioa , and r ring th^m to a falfe,
that are counted injurious aod condemned } for, albeit upon the mat-
ter it is certain , there is dirf.rcrce between true and fiife Religion ;
yet, what Senary is therein tfYe World,but wiflprererd he is vioh-nted
by the Magnate for true Religion , when he is put fo trouble for his
way; for, every one of them thinks, and will avow, that m his Con-
science his way is right, and according to the Word of God • (be it fo
or not ) and therefore, if he he be put to trouble for his way , will
account himftlf violented in the matter of Relrgion , and hghy in-
jured ;' it is this man- principles th:.t every man in Jvs difc^erive judge-
ment, is juige of the juftice QrirrjtffticeW his own fiifT: rings , and
accordingly, muft determine anent his refifhnce to the violence. If
every errant beadroirted judge of the juitoce of -his own fnrtering,
accounting his ownRe'igiop beft ; he cannot hut thir.k, thevio-
fcntng him in Ms* jefficient injury, to engage him in violent refifhnce
tothe Msgiilrate. Arid then /what a world of -fedinon'Vnd'co'n-
fufion-ftnllwehave, or tifethe N*ag»ftrsrc: mult fcrrceafe trie nfe of
bis co-active, power in thefe matters ? Again, does not this man,
plainly proref^ to ftrrupal, with worn he can prevail, to violent
€-hers ", ( MagifrVrres, Church- men, Pyopre and all )r,:in the matted of
their proftffi ki r^foV even privWmeri are ft rred 'by iSfbody exh<>rtz-
tbn?5toberevengetfoaradr^ifliahM3giftratel and' others^ who'fe
blood
(4*)
blood they third for; bccaufe of their not being of their way , which
they call Religion : Nor avails it them to fay,the/r way is the true Re-
ligion , the way of others in points of Church-government ,' it is
falfc 5 and therefore , though they being private men , may violent
and puniih others , even Magiftrar.es and all Rulers ; yet, other Ma-
giftrates or any other, may not violent them. But, whether truth
lies on their fide or not, is the queftion ; tnd,if they will not admit pub-
lick Powers and Authorities to be Judges in that matter; farlefle
havethefereafon, to admit of private perfons to be their Judges: But
fofelfiearcfuchmen, that they think they have a right to violent all
men, in that they call Religion, to force them to it ; but,thatnoman
hath right to violent them in their way: Shall their private judge-
ment capacitate them fufficiently, if they have Power to violent
others ; and yet, no publick Power can violent them, or turn them off,
from their perfwaded way; which, upon tryal, will not be found
the fafe way ? «. The Libeller appears all along , very cautious
of the probable capacity that private perfons mud have, before they
attempt rcfiftance to powers ; And things, that this, together wuh the
intolerable injury in matter of Religion or Liberty , gives ( without
need of further ) /efficient call; and that fuch as are injured, and i*
capacitj probable to through their Wer£, (in, if they obey not that cal-
ling to rife ; and nothing can exc fife front not rifing , but Want of this
capacitj. This brings to mind Cardinal Bellarmin's excufc he hath,
why the ancient Chriftians took not Arms againft Nero , Julian , Va-
lens, &c. becaufe they wanted temporal ftrength, (wherein he is
found iy refuted by our Divines ) and brings to mind alfo what
Crefrvel the Jefuite, hath againft the EdicT of the Queen of England
Elizabeth, that Sub/eels having fufficient power , not onely lawfully
may, but ought, by vertue of divine Precept, and as they would
avoid the damnation, or extream peril of their fouls, to depofe and
throw down heretical Kings : This Libeller fully contents , with the
Jefuites, not only as to the matter of violent refiftance to Princes , but
even as to the depofing and throwing down of them , and all Ma-
giftratis,and punifhing them,by private hands; and is more injurious to
Princes, then they are , as fhall be cleared in the following Chapter.
But, in this matter, he hath borrowed the caution from the Jefuites •
thar, any private perfons ( Jimodo vires ad ididoneas habeant , as the
Jejuites fpeak ) are bound to refift Powers, and to be revenged on
them, and puni/h them. 3. The Libeller, would bind theneceflity
of combinations , ( a* he calls them ) or conspiracies againft Princes,
and
(49)
and feditious infurreftions (^(apktal^Vzgt 17.) upon all private per-
fons, not only upon the grounds of humanity , but upon the ground
of religious love and fraternal affection ; whereby we are bound to
relieve thediftreflcd, cfpecialiy for Religion, and upon the ground of
Religious refpecl to the concernments of Gods glory , to which the
intercfts of all Powers and Comiron-wealchs rr.uft cede. As to
this latter of Gods glory, and itsconcernraenrs • there is no doubr,
that is above all humane interefts , and they ought to cede to the fame.
All the queftion is , whether fuch violent courfes againft Magiftrates,
( though mifcarrying in fome part of their duty} be for Gods glory?
God is not glorified by mens fins , but when his own Will is done ; it
is an ordinary thing, that men in their deep deceitfulnef?, pretend God's
glory, when they are difhonouring him, by difobcying his W 11, I[\
66, 5. Tour 'Brethren that caft you out , for my Names fake , faia,
let god be glorified , &c. Bu: for the former, ancnt Chriftian love,
and the obligation thereof, to relieve the diftrtHcd , that is furelya
duty to love, and relieve the diftreffed Brethren 5 but that love, in the
external acts of it, mutt be regulated by (ound reafon, and by the Word
of God: Chriftian charity binds me, not to relieve 2nd aflift a
diftreffed brother , in evoy manner of afiiftance 5 but in that which is
within the bounds of my calling, and that which is agreeable to
juftice. A man is not bound to forfake his own ftation , or
run beyond the limits of his calling , to relieve a diftreffed bro-
ther; No man 'is bound to (teal , that he may givealmcs; or to
defraud others of what he is indebted to them , to exercife his charity
to the indigent.
And doth not this man himfelf confefTe , that prudence friould mea-
fure and regulate the exercife of love, in affifticg a diUreff.d brother,
and that no man fhould put his own life in certain peril of lofing , in
faving the life of another ; nor attempt for that end to ufe force,
where there is no probable capacity to carry the matter through. If
brethren be diftreffed by the Magiftrate , ( fuppofc unjuftly ) we are
bound to a (Tift them in love, by our Prayers to God for them, by
confolatory words, if we may have accefle to them , by gi.ingcoun-
fcl to them , fupplying their need as far as we may ; ye3, by intreaties
and humble petitions to the Magiftrate, ( as we have opportunity )
with all dutiful refpeds to them: But, if nothing can avail for their
relief , private perfons have difcharged their duty , in the point of the
exercife of Chriftian love, and are not oblieged , to offer violence to
the Publick Magiftrate, or violently torcfifthim, in affifting others ;
I bur,
but, in the cafe of their brethren* unjuft furTcring, commit the matter
to him who judgeth righceoufly, poflefling their Souls in patience,
as they ought alfo to do , in the cafe of their own wrongful fuffaing.
But, it opens a gap to all confufion , to allow private perfons (if
they think they have power enough ) to ufe violence upon the Ma-
giftrat* , for relieving their brethren , whom they think op-
prefled; Such pretences,will not be wanting to the worft of men ; and
the beft Magiftrate, proceeding moft Legally , (hall never have fecurity
from feditious parties, (unleffe they have vifible power tocrufh
them) but they (ball be refitted, when any party thinks meet; and
from refinance, there (hall be a proceeding to revenge* (if might
and power be fufficicnt ) as feldome, or never is it feen , thatre-
fiftance of the Magiftrate and revenge upon him , ( when a party
can have the upper-hand J are feparated in exercife and practice,
( whatever be mens notions of the feparablenefsofthefame) And
the Principles of this man lead to both , as hath appeared , and will
yet more. 4. The Libeller holds out from Scripture, one ground
which he thinks (hould engage all to combine to relieve him and his
party, when they count themfelves opprefled, and that is, *Bccau(eof
the ommijfion of this duty of relieving the opprefjedt or
Nap^.pag. vi0lation of it 5 whole Kingdoms and Cities have been
' involved in the guilt of the oppreffion , committed by one
or few , and fearful judgements have therefore overtaken them , to
their utter ruine andfuhverfion. And, pag. 1 8. he aflcrts, That for
fimple connivance and tolerance , ( without ailive compliance with
tranfgrefor/) God avengeth the fins of Rulers onely9 or People onelj,
or of any part of the ^People onely , upon the Whole body of Rulers
and People 1 andheckes, Jer. 25. 15. Deut. 13. 12. 13, 14, ij.
Jofh. 22. 17, 18, 19. and Achanscik, Jofb* 7. building alfo his tenet
upon the Covenants expreflfe or implicit , betwixt God and the
whole People, Rulers and Subje<3s, &c. And, fo is confident , that
if the violation of duty , in not relieving the opprefled, ( efpecially for
Religion J involve all failers in it, in fin and definition ; all and
every private perfon , is obliged to this duty , to relieve and recover,
by violence , oppreffed ones out of the hand of the Magiftrate • as
they would keep themfelves pure from fin , and hold off Wrath from
themfelves, and from the place they live in.
Hence a queftion confidence comes to be refolved, whether God
imputes the fin of one man to another, whereunto he is no way ac»
ceffory ; but that he tolerates what he cannot amend by any
means^
means , within the boiinds of his calling? or, whether he executes
judgement upon any for the fins of others, which they are not acceffory
to, and cannot amend , abiding in the bounds of their calling ? And
particularly , whether God imputes the fins of Rulers to People,
andpunifhes them for the fame? or, imputes the fins of any part of
a People, t© the whole, or cf the major part, to thclefler, ind
pumfhes them therefore, when they cannot ( abiding within ihc
bounds of their calling ) amend the fame , but are no otherwife ac-
ceffory ? Not to dip into that queftion , in the full latitude of it , we
do onely now enquire, if in Divine juftice, a Prince is any time
puniihed for the fins of the People , ( at which he doth not connive,
and whereto he is not acceffory in any degree) or, ifabodyofa
People be puniihed for one mans fin , whereunto they are not ac-
ceffory ; or, if private perfons be punifiied for the fins of Rulers, or of
the body of the People , whereunto they are not acceffory ; but only
with grief tolerates what they cannot amend , abiding within the
bounds of their calling • thislaft, is the point we muft fix upon : And
herein againft this Author, it is afferted • that, firft, no man is involved
in Divine judgements and punifhments for the fins of others, (as the
deferving caufe of his punifhrnent ) if he be no way acceffory to
thefe fins of others. 2. That no private fubjeel is acceffory to the
fins of Rulers , nor involved in the puniihments of the fame , meerly
upon the account of his tolerating the fins , or not violent refilling
the Magiftrate in his finful courfes. A certain thing it is , that
(fetting afide the fatisfa&ory fufferingof Cbrift, when he put him-
felf under the ftroke of Divine juftxe for the fins of others, having
do fin of his own; God doth not properly punifh any man, but in re*
ferencetohisownperfonalfin, ( as the deferving caufe of the punifh-
rnent ) albeit he may, and often doth take occafion, in his Wife Pro-
vidence, to punifh men for their own fins 9 from the fins of others,
( and in that only fenfe , they may be faid to be punifiied for the fins
of others ) But every Soul furTers for his own fin , Divine juftice "
finding deferving caufes of punifhrnent in every one that is punifhed,
cither their perfonal acceflion to the fins of others, (which is their
own fin J or elfe fome other fins ; for which, he may in juftice in-
flicl: the punifhrnent upon them, albeit the impulfive caufe or occafion
ratfcrr for punifhing in fuch a manner or time , &c. be from the
fins of others. Every man (hall bear his own burthen : As
no man goes to hell , for the finofanotheri without his own deferv-
ing; fo3nomanisafTiic1:edbyGodonearth, but muft fay, there are
I 2 deferving
deferring caufes of that in himfelf ; howbeit, the Lord may have
other and higher defies in the affliction , then punifliment of fin.
Icis alfo no lefs certain to us, that if the Magiftratc do not connive
at fins of Subjects, nor neglect: to curb and punifti them, the fins of the
people (hall no way be imputed to him ( he not being thereunto accef-
foryinany way) nor (hall he be punilhed for their fins , which in his
place and calling he is wreftimg agamft, and ufing his power againft
them, AHo,k is alike cercain,that private perfons ihall not have the fins
of Magiftrates, or of the body of the people, imputed to them; nor
be pumfliwd for the fame, if fo be they honcltly ii.deavour to do all
things againft thefe fins , which in their private calling they are bound
to do: If chjy keep themfeives pure without any degree of acting
thele fins, or any way of acceflion to them • if they mourn and figh for
evils that arc done ; if they be earned in prayer, that God rosy con-
vert others from their evil way • if they (as they can have opportuni-
ty) faithfully admonifh, and ftudy to reclaim, thefe who are out of the
way, and do fuck UkeChriftian duties , God will never enter in judge-
ment with them, for not doing violence to the Authorities that are
above them, or for not wakening up confufions in the Societies they
live \r , to the deftruSion of many. That God's people of old were
punilhed, uponoccafionof fins of their Migiftrates, ferem. 15. 4. and
the like places , was, becaufe they were (hirers in the guiltinefs them-
feives, ( not by not violent refilling, which they were never exhorted
to) but by direct or indirect acceflion, other way es, Ephraim (fayes
Hofca, ch. 5 II.) # opprejfed and broken in judgement 5 becaufe he
willingly walked after the commandment. And, fere m. J . 3 1. when
the corruption of Rulers is fpoken of , it is added, My people love to
have it jo. It was not the fin of the Rulers that involved the people
in guiltinefs,or rendred them obnoxious unto judgement, but their own
acceflions to the Rulers fin by confent or otherwife. Let Mr. Calvm
be read upon 7*r. 15.4. he fpeaks mod judicioufly, difcourfing of the
fins of M*naffeb that brought on judgement : Non fofus Rexfuit
Author bujusfievitia, fed confenfu populi veri Dei cult ores tratli fue-
run ad necem : bine patet fuijfe commune totius populi fceius; fponte
aftenfifunt Regu And there he (hows, they continued in the fame
fins that broke forth in Manaffeh his time, and they were* puniihed for
their own fins , albeit occafion is taken to remember that dreadful time
of Manaffeb% when the wickednefs began that was after continued in
with obftii acy. And that fame excellent Divine, writirg on the fe-
cund and third Vtrfe of J<r*mt 22. (a place abufed by Lex Rex arjd
others,
03)
others, to ftir up the people to take the fword in their hand to relieve
the opprefied, and execute judgement againft Magiftrates) fpeaks moft
judicioufly; Hoc maxime ad Regem & Judices ac pr /fellas [peflat,
nam (cimtis privatos homines non effe annates ad defenfionem bona*
rum. And upon the end of the third Verfe , H&c proprie ad Judices
fpetlanr e\HS dotlrina non nifi ad Regem cr Judices publtcos dingiturt
ne que enim per tine t advulgusiffum ant prtvatos homines* And he
adds,that the reafon why that word, execute judgement > &c. is uttered
in the hearing of the people, is not that the executing thereof belonged
to them,but thar,when they heard the houfe of David, which W3S Sa-
crofantta, cited before Gods Tribunal , and threatned for omiflion of
thefe things, (the Kings being quodammodo Legibus foluti, as he
fpeaks) people might be moved to examine* their own lives, and to
repent of their private injuftices in their places. And it is to be noted,
that the prophetical preachings (reproving the not relieving theop-
prefled , and not executing judgement, and exhorting to thefe duties
omitted ) uttered to the body of Rulers and People, are to be under-
flood as reproving what was amifs in every one in their refp. <fbve
callings, and as injoining fuch duties as might be done by every one :
Salva juftitia , falvo or dine & pro modulo vocationU j people are
warned againft private oppreffions, Rulers againft pubhek, and every
one in their ftation exhorted to dal righteoufly. But to fay , that
whenever the Prophets, in their Sermons, reproved pofitive oppreftion,
or commanded executing of righceoufnefs, they minded to condtmn
in trre people , the grand (in of non-refiftance to the oppreflang Magi-
ftrate , or to cry out againft \z9 or to incite private per Tors or people to
pull the Sword out of the Magiftrates hand , and relieve the opprefled,
and execute judgement on the oppreflbrs , even Magiftrates , Yas Ltx
Rex doth fay, P* 367.) is not only a moft fearful perverting of the ho-
ly Scripture, to make it a cloak wherewith to cover feditious Practices,
but a Doctrine that tends diredly to horrid confufion and utter fub-
veriion of humane Societies. And verily , let this Principle be once
admitted, that the fins of Rulers and Governors involves the people in
fin, and makes them obnoxious to judgement ( albeit they be norac-
ceflbry thereunto, directly nor indirectly, only they tolerate what they
cannot amend, abiding within the bounds of their calling. ) Neither
can the conferences of people, nor the State of the Common- wealth,
liave any true peace or quietnefs: For, 1- one grant this, then what
a continual puzzle (h mid tender-hearted Chriftians be in,anenr the acti-
ons of their Rulers aad Magiftrates, and they behoved to meddle with,
and
( 54)
and examine all their proceedings , left they fhould involve them in fia
and judgement, (and to do fo, were indeed work enough, and above,
to private Chriftians ) and they might be put into this fear to be guil-
ty, or involved in judgement for matters of Government, net probably
or morally poffible for them to know: What a ground of great dif-
quietnefs (hould this be .? 2. Would not this be a perpetual Seminary
of unavoidable fedition in the Common- wealth , and of expofing the
Magiftratc to violence, no lefs when he is a&ing juftly , then when un-
juftly ? Such is the ignorance and corruption of mod of people, who
will never want this ready pretence , If we jiirTer the Magiftrates to do
fuch a thing, and not oppofe them by force, we ftiall with them be in-
volved in (in and judgement. But , as to the Scriptures he abufes, to
prove th 3 1 people are involved in guiltinefs , or made obnoxious to the
judgements of God , by the fins of their Rulers, ( albeit they have no
accelTion thereunto, but only not violent refilling them ) and that one
part of people may be fo involved in fin and wrath , by the fins of an-
other part i and that therefore they ought to uie violent refinance
againft the finning Rulers or People : The firft place is, Jer, 26. 15.
where the Prophet Jeremiah, 8. ver. is apprehended by the Priefts, the
Prophets and all the people, for his faithful preaching, 9. ver. AH the
people were gathered together in the looufe of the Lord agaivfl htm9
and f aid % thou [halt furely die 1 whereupon the Princes come and fit
in the entry of the new gate of the Lords houfe, and the Priefts accufe
him before them, ver. 10, 11. The Prophet Jeremiah delivered his
metfage to them all, avows his commiflxon to the Princes and to all the
people, clofing his ipeech fubmitfively, 14,15. Behold, I am in jour
hand, do unto me as feemeth good and meet unto you. But k*oy*jefor
certain, ifyepHtme to death , ye/ball furely bring innocent blood up-
on jour (elves , and upon this Citj7 and upon the inhabitants thereof.
Where two things are to be marked; I. That Jeremiah is fpeaking to
the Princes and all the people , or the great confluence of the body of
the people at that time , warning them not to meddle with his blood,
the Princes that they fliould not unjuftly condemn him, the people that
they fhould not confenc to , nor co-operate with , an unjuft fentence,
as to the execution thereof, (as the manner of execution was aroongft
that people, ftoning, &c.) And, 2. he certifies both, that if they
confented and co-operated to his death , they (hould bring innocent
blood upon themfelves , and upon the city and inhabitants thereof t he
doth not at all incite the people to rife up and refcue him by violence
cut of the hands of Rulers, if they fliould give fentence of death
againft
( 55 )
againft him, (neither did ever any of the holy Prophets inftigate people
to ufe violent refiftance againft their perverfe Magiftrates, nor did they
ever reprove , dire&ly or indire&ly , that fin of non-violent refiftance
to Magiftrates, as fome exceflively bold do averr ) But only warns
Princes and people both, that they be not by content or concurrence ac«
ceflbry to his death,left it fiiould bring vengeance upon them a!J,becaufe
of their confent and concurrence; a deep accefiion to the fame. It
will perhaps be faid,that the Prophet not only intimates,that they who
heard him, Pricces and people, ihould be guilty of his innocent blood,
and obnoxious to judgement; but even the reft of the people, who
( although the confluence then was great ) could not be all prefent ;
yea,Children and Infants, and all the dwellers in the City, and the City
it fclf, fhould be involved in the fin and wrath following it.
I anfwer, that none could be defiled with the fin, but fachasone
Way, or another, made therofelves guilty by acceflion to it; either
inaction, or in omiffion of that , which they were in their calling
and ftation , capacitated to do for hindering it ; ( fuch as violent re-
finance of Magiftrates, by private perfons, was not) neither doth the
Prophet mean, that^ll theabfcnts, ail the infants, of that great City,
( who knew nothing of the matter ) fliould be guilty of the Ihedding
his innocent blood , (if it were died J or ihould properly upon thac
account, deferve the wrath of God ; onely he means , that the coa-
fentors , a&ors , and fuch as were omitting their duty j publick or
private, in reference to the preventing of that fin , fnould be involved
io the guilcincfs of ie , and incur the wrath of God for it: But as for
other Inhabitants of the City, abfents, Children, &c. though for that
fin, ( they not knowing of it ) they could not be judged properly
guilty of it, or deferving wrath for it ; yet, he intimates, that the
Lord by occafion of it , ( (hould it be committed ) would bring wrath
even upon thrfe, (although for other fins, as the meritorious caufe
upon their part ) And the judgement and wrath , that for the fin of
fliedding innocent blood, ihould come upon ail the people and in-
habitants of that City , might be indeed properly a pnnifhment to the
Rulers, for that particular fin , and to the people acceflbry thereto
in any way ; but could not be a punifhment, (for that fin parti-
cularly ) upon them who were noway acce (Tory to it, but onely a
puniftiment for their own demerits ; albeit the execution , hie &
rune ocafioned by the fin of others. This is a fure truth , that God
may juHly puriith the Princes or Father?, in the punifnment of fubjedts
ox children , C*fiig*9tuxf4rciHtj infiliisy taxqttam in [ha carve cha*
rijfima^
(it)
nfj}ma> Zayich, <\>pr. ( they being as it were , parts of thcmfelvesj
may, ( I fay ) punilh them, with temporal judgements at Jeaft;
this is agreeable ro his /uftice, who vifics the fins of the fathers upon
the children, id Command: But yet, when he is puni(hing Princes
or Parents , in their children or fubje&s , there is alfo in thefe who
are punifhed an internal dementing caufe of the ftrokes laid on , that
they (hall have no reafon to quarrel with God , or to fay, The Fa-
thers have eaten [oypre Grapes, and the Children* teeth are jet on
edge , £*,€%* 18. 2. Sometimes perfons may be puniflied in the
affliction or punishment that falls on other perfons neer to them, buc
yet the affliction of thefe other perfons , is alwayes deferved by their
own fins j albeit, God in his wife providence, makes thefe very fame
afflictions to be punifhments alfo of the (ins of others, to whom they
they are needy related. But as to this place , it is not the Prophets
mind to intimate, ( as this man faith ) that for violation of this duty,
of not offering violence to the Magiftrate, proceeding unj'uftly , wrath
ihouldcome on them all of that City , there is not the leaft evidence
of any fuch intention he had, to ftir up the people to do fuch a thing ;
only , he gives faithful warning to all ranks, not to confent or co-
operate to fuch a wickednefs , which mPght bring wrath upon them,
as *Diodat hath it ; ye m/i make jour [elves guilty before Cod of this
fall) and burthen jour [elves with it.
Na h . Then for that place , 7)tut. 13. 12,13,14,15.///^
pa,p c- [halt hear, &c* he afferts, that it makes much for his po-
ficion of the lawfulnefs of peoples ripngagainft all Ma-
giftra$es, fupreme and [ub ordinate^ or of any part of the people, their
rijing againft the greater part, mc\edlj back-fidden. And he is bold
to fay, that aftrifting this place or the like, to the Hypothefis con-
tained in the letter of the word , &c* is to elude Scripture, and to
mock the Holy Ghoft , by whom it is given. To which, 1 . certainly
this Libeller fpeaks like a Divinccalling a confeientious cleaving to the
literal meaning of the Holy Ghoft in Scripture, an eluding all Scripture,
or mocking the Holy Ghoft , by whom it was given ; are not they ra-
ther deluders of the Scripture, and of the Spirit of God , who labour
to make a nofe of wax of the Holy Scriptures, wringing and wreft-
ing them where they will , introducing their own fancies upon the
Word, and not embracing the clear fenfe of the Spirit of God,dire<5tly
held forth in the Word ? In this art of wy re- drawing the Scripture-
' words, without any warrand or good reafon; and of covering
crooked courfes with Gods cloak, ( as is laid of tficfe, MaL 2. 16.
rvbo
Who cover violence ^ith his garment ) this man and his complices (men
of blood and violence J are Angularly experienced. 2. Thisisafure
rule , That no cxpofition of a Text can fubfift , that is either contrary
to other Texts of Scripture, or to found reafon: but fo it is, that the
expofition given by this man of this Text, as if it favoured his petition
for meer private perfons , or any part of a peoples taking not only the
defensive Sword in hand, but the vindicative and punlfliing Sword
againft all Magiftrates, higher and lower , and againft the body of the
Society, whereof they are Members , and the lelfer part alfo, is con-
trary both to plain Scripture and to reafon. The Scripture commits
the vindicative and puniLhing Sword only to the Magiftrate, Rom. 15.
He only is Gods Sword-bearer that way. And amongft Magiftrates
there is a fupreme power , 1 Pet. 2. on whom all others have depen-
dence , as to their call and the exercife thereof. And it is a Dodrine
point-blank contrary to reafon, remedilefly tending to diffolve humane
Societies, and all Kingdoms a-nd Common-wealths, aod opening a door
to all feditious confufions ; to teach, that any meer private perions, or
any part of a people (who think themfelves ftrong enough ) fhould
take on them to fit and ad as punfhing Judges over all Magiftrates,
fupreme and fubordinate, conftituted by the body of a people ; yea,
and upon the major part of the people themfelves. Oh , horrid con-
fufion, to be detcfted by all rational and Chriftian hearts ! that the
minor meer private part of a people, fhould fet themfelves down as
Judges upon tfie whole body of a people, and the generality of the
Magiftrates •- and upon their own fanfies,led with their own lufts,draw
themigiftraticafvvord, which God never committed to them, and
ftrike both the Magiftrates of all forts and degrees , and their neigh-
bours therewith. This fure is not the work of God, ( however it be
faced or varni (bed) but of Sathan. 5. The manfaufiesan adver&ry
to himfelf, while he brings- in fome, faying, That in the cafe of equal
diviji on of Cities , faith] ul and unfaithful , matters Should come to
accommodation antnt ferving or not ferving other gods , ( the cafe,
Deut.i^,) or that if the major fart went wrong, the minor fhould
reft in a finfttl acquiefcence^ and he thereto oklieged by the major fart*
Who ever (aid fo ? or, (if there be any fpark of Gods fear in the heart)
will fay fo ? There is no coming to accommodation in fucb matters,
whither the true God, or other gods , (hauld be ferved an.4 followed,
( and yet this man would be very fevere, if no Nation in the worM
might (having before been embodied in a Kingdom or State ) continue
and abide in their peaceable communion in civil interefts, upon fuppo-
K fitioa
(is;
fition of fuch aft equal diviGon arifing amonglt them. ) As for the
obligation that the major pare of a people might put upon the minor,
to a (inful acquiefcence , who will allow that .? There fhould be no
finful acquiescence, nor any acquiefcence at all to any party , were they
never fo many, who run away from God afcer other gods or idols.
But (fuppofing a Government democratick) though the letter part is
not to acquiefce in the way of the greater,running into rebellion againft
God;but by all means competent co them,bear witnefs againft that way,
and ftudy to keep themfelves pure, when they cannot prevail to have
matters rectified , as to the whole body : yet, cannot people keep their
confeience and practice undefined , unlefs they overthrow by violence
('which is the thing all alongs aimed at by this man ) Gods order in the
Societies whereof they are members,and inftate themfelves in the power
God hath not given them ? 4. This Libeller is a very confident pcrfon,
pronouncing Oracles ex/crinhpettoru t while he amrmeth , that the
conftitution of Civil Government amongft Gods people, to which the
TzTs.t$>DeHt*ii.Jttdg 22. &c% do relate, was democratick. Upon the
contrary we affirm, that from Mofes time (who is called King in Jefu-
rnn, rDeut*n. 5.) the Lord never appointed, nor allowed , a demo-
cratical Government amongft his people, ( although the principles of
this man and his conforts do lead to the worft fort of Democracy , as
the only lawful Government ; yea , to an Oligarchick Democracy ( if
fo we may fpeak ) wherein the leflcr part of mecr private perfons may
tread down the greater, and all Magiftrates alfo from the higheft to tip
loweft, if they can have ftrength enough.) The Government of that
people until Sauls time, was properly Theocratical,?"7;? Lord Was their
King) 1 Sam. 12.12. in another way and more fpecial, then he is King
over ail the earth. From him they had their judicial Laws particularly
fet down to them; He appointed in his Word theirhigh Senate or San-
hedrim, (wherein the Ivgh Prieft was a chief Member, and other Priefts
Members alfo,not eligible by ttie peoplc,as neither were the heads of the
Tribes of I[rael ) to rule them under himfelf : He did now and then
fend out his extraordinary Vice-royes (the Judges) till Samuels time,
who not only were Saviours to deliver them from their enemies , but
Judges to rule them in times of peace , for many years together : and
when thefe were not fen t, they had their fetled Sanhedrim or Senate
of Gods appointment, to govern them. Again, that command,
Deuui}. did reach all times of that Jfraeiiti/h eftate, even when they
came to be under Kings and vifible Monarchs, who unqueftionably had
the fuprcme power of the Sword: nor was it free for private perfons,
upon
opon any pretence* to take hold of it, for revenging.or punifliing with-
out them, (as this man would have private perfons now to do. J And
further, though the word, Deut.i$ 12. be fpoken to the people,
If thou (ball hear fay , &c. yer,it is alwayes to be underftood, that tbe
peoples concurrence in the pumfhwg of an apoftate City, was to be
within the bounds of their calling , and under the conduct of the Ma-
giftratical power fee over them. As when inticers to idolatry are in
the former part of the Chapter injoined to be taken order with (how-
ever nearly they were related to people ) and to be ftoned ; it is not
to be fuppofed,that the charge is given to every private perfon brevi
manti to do this , but judgement was to be ex cute on them after judi-
cial conviction and fentence given by the Magiiirate, as Diodat notes
well, ver* 8. Procure (faith he ) vengeance en btm, in Way ofjuftice
accufing him to tbe Afagtftrtte by information or (ufficient proof.
So alfo,in the cafe of apoftafie of a City , a judicial procefs is required,
14. ver% Tmoufbalt enquire and ma\e fearcb 9 and a* k^diti gently and
behold if it be truth, and the tbingcertain% &c. Pelargus notes on
the plice, 2(e indicia Cdufaqxifpiamtemere a nimium fervidii con*
demnetur^ailio a Magiftratu efi inftituenda peft far/3 Am public am% de-
fenfioreoejtconcedenda. But this mm will have meer private per-
fons , without any judicial proceeding by the Migiftrate, to execute
vengeance againft all apoftate Magiftrates , and Mmifters , and People.
This he furioufly inftigates people to do , and by him and his party, all
ate held Apoftates who differ in a point of external Church- govern-
ment from them. albeit they hold faft the true Proteftant Religion (ac-
cording to Gods Word and our good LawsJ in the integrity of their
fouls*
The other place abufed by him, is Jo/b. 22. 17,18,19. (Naph.p.i?)
which he thinks gives warrand for private perfons to ufc the revenging
Sword upon Apoftates, for turning away Gods wrath. Bur, how ab-
furdly abufeth he the holy Scripture ? It is rnoft clear » they were no
private perfons that tranfa&ed that bufinefs with the children of Reu-
ben 9 gad and Alanafjeh , nor the minor part of that people of God.
The Congregation of the Judges and Princes of the people, conveened
under the condud of Jojbua, their Judge then living. Pbineas , the
high Prieftsfon, with the reft of the Princes of the Tribes, are fentto
treat with the Reubenites, anent the altar they had fet up, and they re-
turn a fatisfying anfwer. Now , let any judge what makes all this for
the encroachment of meer private perfons upon the urc of the Magi-
ftrates avenging Sword 00 Apoftates. Bcfides the body of the peoples
K 2 con-
(6o )
concurring , we have the M3giftrates, fupreme and fubordinate, acting
their parts in their (htion,who,had they not ufed their Authority (had
that fuppofed defection been indeed real) had been truly guilty of
finful connivance.
As to thz third place cited, Judg.ii. in the cafe of //>**/ and Ben-
jamin, that time was indeed the time thrice fpoken of, ]udges,\j. 6.
1 8. I. 21, 25. Wkc* there was H9 7(Jngin Ifrael , every man did
irhat is right in his own eyes-, ( if this be aimed at by this man, his heart
and wayes can tell. ) It is hard to (how what the Government about
that time was. Marty r,on 18. of the fudges^elh us,thePeop!eofGod
in thefe times were under the power of. the ThM/lines , Cottapfa
erafit omnia (faith he ) *.nod Rege ac Magifiratu Republic* deftitue-
rciptr. Yec fhali we not think it likely, but they retained fomewhat of
their Sanhedrim appointed, Deut* 17. which in fuch a horrid cafe
might draw together in an extraordinary meeting: but let it be fo, that
the Government was democratic!* then ("which cannot be proven ) yet
feing it is the body or major part of the People thatufes the Sword
againft the lefler, it makes nothing for this Libeller, who will have the
minor part to ufe the Sword, to punifh Magiftrates of all degrees, and
the major part of the people alfo ( if they have ftrength enough.,)
As to Achans cafe , fof, 7. There is nothing in it to juftifie private
perfons rifing againfl: the Magiftratcs, and plurality of the people to
avert the judgements of God, nor for ufing violence upon them, in
cafe of their finning againfl; God, (which is the Libellers po(ition) what
was done to Acha-n was done by the Supreme Mvgiftratc fofiaab, and
not by meer private perfons ufurping his power. Achans Cm being fo
fecret and unknown,could not involve the whole multitude into fin,and
render them obnoxious to divine wrath ( they not knowing k , far lefs
being acceffory to it.) And albeit it be [iv^Ifrael hath finned, n, v. yet
as Diodate and others fay welf,the meaning is,one of Ifrael hath finned,
not the whole collective body : and although by occafion of that fin of
one member x)f the body, other members arc fmitten; yet in the juftice
of God, thefe fmitten members had their own guiltinefs drawing on
firokes upon them, the out- letting whereof was in divine wifdom or-
dered upon occafion of Achans fin. Thefe two things we ore peremp-
tory in. 1. That God in his holy juftice doth not puniih any part of a
people for the fins of another part, to which they are no wayes accefib*
ry, only they tollerate what they cannot amend , keeping within com-
pare of their calling,albeit in his holy Providence and Wifdom, he may,
and doth often, take occafion of puniftiing one part of a People for their
own
(6i)
own fins, from the finning of another part of that fame Body and Cor-
poration. Every man that is punifhed, hath in himfelf the meritorious
caufeofthepunifhment j albeit the rife of the execution of the punish-
ment hie & nunc be occafion'd by the fins of neighbours , or members
of that fame body. 2. In this we are peremptory, that whatever op-
portunities, the Lord in his holy Wifdom doth takeofpuniihingone
part of a people* upon the breaking out of the fins of another part of a
people, yet private perfons have no warrand thereupon to ufurp the
Magistrates Sword,nor to ufe it againft himfelf, if he be the offender, or
againft other offenders; and the pretence of turning away Gods judge-
ments from our felve?, will not juftifie fuch diCordcr and intrufion be-
yond the lines of our Calling- This is the to ^tvo^zvcv, the true quelti-
on betwixt us, and this man with his complices • in every cafe where he
apprehends defeclio^he will have private men,ufurping the Magiftrates
punifhing and revenging Sword againft all, for averting Gods wrath (al-
beit to violent hirri or his, in matter of Religion,he arfirmes is the great-
eft oppreftion.) He thinks, he and his complices may force all by the
Sword to their way, but mult not be forced by any. Who can endure
fuchTurkiftiTyrranny, fuch Doctrines and Practice?, fo fubverfive of
humane Societies ? If he ( or his conforts ) can produce either Scrip-
ture, Command or allowed Example, warranding any party of mecr
private perfons, to take and ufe not only the defenfive Sword , but the
avenging and puniftiing Sword, againft Magiftrates of all degrees , arid
againft the Body of a people, upon pretence of Religion or any other,
we fhall kifs his hands, and humbly yeeld to Gods truth ( accounting
this our greateft victory ) otherwife we muft fay, he is a very wordic
Thrafo to tell us, that any thing he fayes ( perverting the fenfe of Scrip-
ture ) may ftop the mouth of all contradiction ; and we muft look upon
him as Sathans inftrument-to introduce confufion in the world. . And
though he pleads for private perfons falling upon Magiftrates, and
others of the Common* wealth for their fin?, that Gods wrath may be
turned away in their puni(hment,ic hath no weight with us :for, albeit
the Lord may,in his holy wife Providence,take the rife of the out- letting
of his judgements on fome from the fins of others related to them, yec
hath he not made his Providence the Rule of our actions to warrand us
( being private Perfons ) to punifh them ; but we muft go to the
Law and Teftlmony to feek the Rules of our actions. And whatever
action is not according to this, there is no light in it, it is but a work of
darknefs/or all the fair colours men can kt upon it: albeit God vifit the
fins of Parents upon Children; yet that gives no warrand to Children to
ofitr violence to their Parents for their fins. Bu£
But yet the Libeller cannot fo leave the matter t but after miny
ranting and rambling words (which it were a pain to ripe up, nor
is icour purpofe,mindtng onely to notice hisabulcs of Scripture,and im-
pertinent reafomngs ) he comes at length to his great refervr, Jm£. 30.
and fayes , If all thele things do not fatisfy ( as indeed they are foOo
plealcd, who will be fatisfied by him) he hath yet, four or five par-
ticulars that will make all fare for his poficion, which he hath been
labouring to underprop , ( viz, ) That any private perfons , may
againft all Magiftratts, ard the great body of the Common- wealth,
take and ufe nor only the felf defending, but vindicative,punilliing and
reforming Sword.) And, 1. he faith, That the reafon of delivering
the Kingdom to the People, and not to the King , with the Law it
felf, (Dcut* 17. 14. no way cwtraditted or repealed y by the man-
ner of the Kingdom , and in eff^tt of Tyranny fore told , by way of
dijfwajivey iSamt%. 10. ,) doth maj^r much for bis pofition% But?
I. the man utters here, a grofs untruth • For, God doth not in the
Text , deliver the Kingdom to the People, and not to the King, ( as be
faith) he doth only beforehand, inftruft the People a nent the right
tiiayof fettingof a King over them, (when itftiould come topafs,
that they (hould do fo ) and leaves in his Word, inftrudions for the
King that thould be fet over them, how to behave himfclf: That
the Kingdom is here delivered to the People , to be managed by them,
as well as to the K«ng,or with referve of Power to them,touf@ violence
upon and againft the King . ( if he (hould deviate from the rules there
fet down) as this man contends is mod falfci the People had not fo
much Power , as to choofe the perfon that was to be King ; God re-
ferved this for him felf, 1 5. ver. Thoujbalt in any wife fet him King
over thee, whom the Lord thy (jod [hall choofe , neither ever did they
choofe a King , but onely accepted of the Kings t chofen and given
them by God , and defigned to them by his extraordinary Embafla-
dours j as is clear, firft in Saul, and after in David and his Family^he
chofen Royal Family. Neither were the People to look on their
Kiogs , as their fervants or vallals, or creatures , ( as fuch men u(e to
write ) but as fet over them, Thou (halt fet him over thee , ( not un-
der thee ) whom the Lord thy God /hail choofe ) neither had they
power over the King , but the King by Gods Ordinance had power
over them. 2. Were it fo, that the Kingdom or the Power of ma-
naging it, were delivered to the People, ( which ismoftfalfe) yet
this makes nothing to this Libellers pofition ; giving Power to any
party of private Perfons amongft People, to punifti all Magiftrates,
and
(*3)
and tbe major part of the people too,(if they be (Irong enough) what-
ever was granted to the People here, was granted to the body ; not to
this, or that party of private per fons. 3. It 1$ very true, the place,
1 Sam* 8. 10, ( and not, 1 Sam* 10. 10. as he mif-cites both this and
the former Sciip;ure} neither contradi£s,nor repeales that Law,1>f«f-
17. 14 buc agrees notably with it. But it is falfe, that onely tbe
Tyranny of a King is there fpoken of, by way of mcerly dilTwalive :
Mofes and Samuel do very well agree together, the one fhews
whacaKingfliould do ex officio and de jure , the other what a King
may do, by the power he hath, and yet not be obnoxious to punifh-
ment, from Subjects ; The one (hews what a good King ftaould do,
the other, what a People (bould fufler of an evil King, without at-
tempt of violence upoa him: The one lets forth Gods apprcbative
Law, and inftructs Kings in their kingly duties • the other fets down
the permiilive Law of the King, (hewing the reach of his Power, ( if he
ftiould abufeit) without punuliment from man. The doing of fuch
things, 1 Sam. 8. 10. was in effect tyrannical , not approven by God ;
but if the King came toabufehis Power fo far, he had a perroiflive
Law for him, that it was not free to his Subjects topunifhhim: As,
albeit the Lord approveth not Divorce , or a mans putting away of
his wife , yet by a permiflive Law , husbands amongft Gods People,
had liberty, *£><?»*. 24. 1. to put away their wives , without being
obnoxious to humane punifhment for that caufe; ( albeit God re-
served the puniftament of the hard-hearted husbands tohimfelf) So,
the Lord gives no approbation to over- imperious or tyrannical Wis
of Princes ; yet, if they abufe their Power , be will refer ve thrm unto
dreadful pun foments by his own hand, but will not have the hands of
their Subjects to be upon, or againft them. As parents do evil in cor-
recting their children, for their pleafure, Hth 12.9,10. andhaveno
moral approven power from God fo to do ; yet, it is a fort of right of
parents, that if they fodo, their children may not ufe violence upon
them,or rife to deftroy theoi,but be in a reverent fubjection to them.
But this great Theologue tells us , That it is only the manner of
Tyranny , that is htrefet doWn by Samuel ; And that mcerly by
way of dijfwafive , todijjrvade them from feeding a Ktng* *Anf.
i. It is true, the fact is the manner of Tyranny, but the permif-
iive power without punidiment from Subjects, is the juft right of
all Lawful Kings , of whom , as it may be faid, Nil p*n*s metnunty
nulla quia lege tenentur : So to them ( if they deboard and abufe
their power ) it may he faid, Si gems humanum 0- mortalia temnitis
*r&ai
r*4>
d-'jttAi At fyerMe deosmemtres fandi atque ntfAndi. 2. Let it be fo,
that SamuH in fetcing forth the manner or Law of the King, intended
to diflwade the people, from infixing in their petition for a King j yer,
that was not his only, nor his main intention : his main intention is,
to {hew the People their duty, under a Kings oppreflion , ( though it
was no: his duty to oppreflfc chem ) to (hew them, ( I fay ) what
th:y behoved to fufLr under a Kmg, beyond meafure imperious,
without refifta nee, ( for he is not now teaching the King his duty. )
This is-clear, for otherwifc , to what purpofe fhould he have written
the manner of the King in a Book, and laid it up before the Lord , af-
ter the King is fet over them? 1 Sam. 10. 25. when there was no
place for repentance , no remedy , no ufc of terrifying or diffwading
themj the only ufe of recording if , was, to teach the people their be-
haviour towards the Kiag , and patience under him, and than it fhould
not be free for them , to (hake off the yoke of his Government-, or to
offer violence to him , albeit he fhould over- ftretch his Power too far.
This that he recorded, was not the Law of the King, Deut.17. that
was already keeped in the Ark with the reft of the Law, and needed not
to be written again in a Book , to lay it up before the Lord. Nor is
there any ground for their fancy , who think , that Samuel did write
cert ain fundamental Laws of 'the Kingdom , to with/land the abufe of
abfolttte Power, and to temper Monarchy , with a liberty befitting the
'People : This is but a guefs without ground ; had there been any fuch
fpecial fundamental Lawes, the ten Tribes had a fair ground of pleading
upon the fame, before their revolt ; but no fuch thing isheard of,
and it is as eafic to deny it, , as it is to affirm , that there was any fuch
thing as thefe imagined fundamental Laws. B^fides, that the People
claim no vote in fuch fundamental Laws or Pactions ; and had there
been any fuch thing , it was their iotereft to be confulted with in the
matter ; and had they thought of any fuch Covenants or Laws funda-
mental , wherein liberty might be left them to refift their Kirgs, or
take order with them,how eafily could they have {hewed tie weaknefs
of Samuels difiwafio^and faid , If the King become evil, we will refift
him, and be revenged upon him ; fer, we take him to reign, but only on
fuch termes , that he reign well ; But no fuch thoughts had they.
I {hall only adiie two or three teftiraonies concerning this place,
1 Sam. 3, 10 Mr Calvin, Inflit, lib. 4. c . 2Q. S> 26. fpeaking of this
Jus Regis, 1 Sam, 8. fayes well, Certe nan id jure fatturi erant Ke-
ges- cjiios op time ad omnem continentiam lex i'Jlituebat, fed jus in fo-
puium vecabatur , cut parere ipft nccefle efla , nee obftpert liceret
(n*b>) ac
(6$)
(*. b.) acftdixlffet Samuel/o/* prortptet licentu return libido quam
cohibere vtfirum non erit ( r.b. ) quibus btc rfftabit vnhm,'jtt§a tx-
cipere & ditto fiuaientesefje. So, Breniius, Bim% 27. 1 S*f». tttam*
ft velletis jugum R<gi* excutere, tamer, ut jewel fpfciperitis , nequt*
auam idvebts Itcebit. Adde Dicdat en the phcejhat this jus Regis
>mj, by content of Nations and G(ds toleration, bectme as it were a
right in ab[e!ute Kingdoms ; God prefcribmg to Svbptls the La* of
-patience andobedunce% and the Prince being *$ way fubjttl to funi/b*
menty albeit Gods exprejfe Command, T>eut, 17. modtrates his afti*
on j othermfe,
The next thing the Libeller addesin his referve, to fatisfie mens
judgements anent his iedinous pofition of private mens ufirg the pu-
niihing Sword againft all M3giftrates,(^r. is, the contrail and covenant
betwixt l{ing and people ,&c. Better occafion frail be given to fpeak of
this in the next Chap. Only now we fay, it is impertinently alledged to
the fatisfying of men anent his forefaid pofition : for, whatever intertft
the body of a people have to oppofe powers above them by that fup-
pofed contrail and covenant yVi\\\ not juftjfie meer private perfons, and
the far fewer and lcfler part,in their infui reclions againft allMagiftrates
and the Body of the community;for,it is not withthem,as feparate from
the Body, thatfuch a contract (if any be) is made; but it is between
the King and thePeople,nor can it enftate them in a Power of punifhing
all Magiftrates over them and all their neighbours,(being the Plurality)
which this roan aims at. But he proceeds to feek further protection for
fedition in facred Scripture, out of which he would produce three in*
dances: Firft, the peoples ofpoJingSaul in the cafe of Jonathan, %.
Sam. 14. 45 • To which we fay, though Saul had made a rafh oath,
and had raftily and finfully adjured the people , that they (hould eat no
food till the evening, v. 24. ( which L. It. untruly calls a ftanding
Law, which the People had agreed to, P. 34J. ^ yet the people ufe no
violence againft Saul, when he goes about to put to deaih innocent Jo-
nathan ( who tafted of the honey, not having heard of the adjuration)
But in the heat of a fouldierly boldnefs, ( after fo great a victory ob-
tain'd fpecially by Jonathans valour, who in that day of Battel
wrought with Godf and wrought great falrarion in Jfrael ) do ef-
fectually interpofe with Saul, and mediate for the life of Jonathan,
moving Sdul to wave refpect to his rafb oath, and to regard what was
juft and right. The people ( as Junius faith ) adjurat Saulem & ap-
pelUt ipjius conjeientiam coram vivente <Deo , ut pofihabita jura*
mtnti ratione} juris haheat rationem, &c. & (e interponentes, Sauletn
L impe*
(66)
impediverunt, ne turn mom traderet. They interpofcd by mediation
for fo worthy a pcrfon, and their mediation was willingly welcomed,
and not a word is there more of that matter , Saul not counting
himfelf eroded in fuch mediation for fo noble and dear a Son, whom he
in his rafhnefs had devoted to death. Neither do the people oppofe an
.oath againft Sauls oath, for laving ]o*atham Junius expofition
may paflc well, that they fpeak not by way of f wearing, but by way of
reafoning, abhorring the deftru&ion of fuch a perfon. Abpt , ut vivit
Jehova, an caderc debet utlus ex capillis capitis ejus, qunndequidemi
&c. As the Lord liveth, fliould any hair of Jonathans head fall to the
ground , &e, It is a wonder to fee underftanding men argue from this
place, for violent and forcible refiftance to Kings , efpecially when act-
ing according to Laws confented to by private perfons ; here the King
is not afting according to Law » but profecuting the obfervation of a
foolifh and ralh oath; Here, the oppofition made to the King, is by
way of interceflion and earned reafoning, that he ought to regard
what was right, more then his rafti oath; here, the opposition made by
way of interceflion, was acceptable and welcomes acquiefced in , and
yecMtd to; Here, the oppofuion made, is not only by one part of the
people, but the Princes of the Land and Captains of thoufands, as L. R.
faith,/>, 348. Now what makes all this for a party of meer private pcr-
fons making infurredion, and ufing force and violence upon all Ma-
giftrates, acling according to eftablifhed Laws,and affronting, grieving,
d [(honouring them, yea, profeffedly aiming at their deftruclior? Let
Peter Martyr be looked upon this place , and he fpcaks notably well,
his own words will difcover, how notourly he is falsified by L. R. p.
349. But yet again, the Libeller produceth the example of the ten
tribes rejefting Reboboam , 1 Kings 12. as a laudable example to
jnftific his pefition. Be- like now the matter goes farther on, then pri-
vate mens innocent fclf-defcnce againft violence , for the defection of
the ten tribes is held forth as imitable ( we fee what is the ten
dency of this mans Principles .) But no found man will think, the fud
dain and furious Rebellion of the tea tribes from Davids houfe , upo
thcrafli and furious anfwer of 1 young King,was juftifiable^althoug
the Lord in his Providence ordered it fo ») And upon the revdatio
hereof, it was acquiefced in, and arms were not ufed againft the di
Tiding party ; and it would beconfider'd alfo, that they who made the
feceflion, were the major part of the body of the people. But, what is
all this to juftifie the infurre&ions of any leffer party of private people,
againft the Magiftrate, and all Magiftratesfupremeandfubordinate, as
this
!
(*7)
this man would have them to do .? Ercry example recorded in Scrip-
ture is not imitable.
As to the revolt of Libnah , i Chron* 21.10. this is reported ia
Scripture as a fact, but is not juftified and approven,aithough it be faid,
they revolted, bee ah ft Jehoram hadforfafy* the Lord God of bis fa-
thers. This imports not the impulfive caufe of the revolt , or motive
which they had before their eyes, ( for , in that fame verfe and period,
it is hid,The Edomites alfo revolted from himy becaufe he hadfor(aken
the Lord God of hie fathers: and the Edomites loved not the true Reli-
gion)But the meritorious caufe on]eborams part of that piece of judge-
ment coming on him, is pointed at ; as oft-times God punifheth mens
fins by the finful aftions of other men againft them ; the inftruments
are finful , but his juftice is holy. But let the Libeller tell us in good
earneft, if he thinks that the laying afide of the Presbyterian frame, is
the forfaking of the Lord God of our fathers, and a fufficient caufe
for any one Town in the Kingdom to revolc from the King , ( though
he do not perfecure them nor force them to his way, as there is no
evidence that Libnah was thus ufed ) fhall a Kings fwerving in that
one point, or if there be greater infidelity, be fufficient ground of
dcfe&ion from him ? Cave dixeru* Libnah was a City of the Priefts,
j ofh. 10. ( perhaps much of the temper of this fort of men^ but their
revolt was finful, becaufe with the feceffion from the Common- wealth,
they fell off from the Church of God , from ferufalem, the Temple,
and publick Worfhip and place of it , which was (as yet J owned by
God , notwithftanding many corruptions : the revolt is only recorded
as done, not as well done. As to what he adds, of the Practices, Pro-
prieties, and manner of the late blefled Reformations, and the Right and
Conftitution of this Kingdom , afterward it (hall be confidered. But
it is a wonder,that upon this point of refinance and taking arms againft
Kings, he hath omitted Davids taking Goliaths Sword, and gathering
bands of men for his own defence againft Sauls violence ; which be-
caufc he medleth not with, neither (hall we, further then to note what
*Be*.a in his anfwer to C*fleUio% P. 10. fayes , D aviate ttnttio it a eum
a privates difiingttebat, ut jnre poffet armit vim injuftam repeSere.
And it were to bs wilhed, that this Libeller, who mocks at the exemp-
tion of Kings from punifliment by Subjects fas we will hear) may
let Davids word fink in his heart, Who frail ftr etch forth bis hand
againft the Lords anointed^ and be innocent ?
Now te draw to a clofe of this matter , let thefe few things be ob-
ferved , 1. That whatever njay be faid of the Uwfulncfs of defenfive
L 2 army,
(A)
arms , againft the illegal violences and extreme oppreflion of a Prince,
who is not Integra Afajeftatu, by other Migiftrates to whom with
him the protection of Laws and Liberties is jointly committed , by
certain paclions and conditions expreffed ; that will fay nothing to
warrand the infurre&ion of any party of private perfons againft all
their Magiftrates , afting according to Laws agreed upon by the Magi-
ftrates of all degrees, and the body of the Community.
2. That the late rifing againft, and refilling the King and all Autho-
rities in the Land, was utterly unwarrantable, not only upon the ac-
count of their being mecr private perfons who did take arms , but be*
caufe there was neither fufficient ground for that deed , ( had it in its
nature been lawful ) nor did they abide within due limits of an inno-
cent defence. The Author of L.R. tells us, P. 325?. when there is
no attualinvafton made by a man feeling our life , toe are not to ufe
violent re- offending.
Again, he faith, P. 327,328. Private men mufl not presently ufe
violence to the Kings fervants , till they fnpplicate ; nor may ufe re*
offending , if flight may fave • and mt*fr not ufe violent re-offending
agairfl the fervants of the King, but in thi exigence of lafi and moft
inexorable neceffity* And, P. 321. Any mean not ufed for prevent-
ing d:athtmufi be an ail of revenge t net of [elf- defence. And adds
there, That in paying tribute^ orfuffering a buffet of a rough M 'after ,
we are not to ufe any aft of re-offending, &c Now the world knows,
the life or blood of thefe people was not fought upon any termes, there
was no forcing them to idolatry , to falfe worfhip, nor frighting them
to any thing of that kind upon pain of their lives ; only for their con-
tempt of the outward Ordinances of God, purely adminiftred in an
Orthodox Church, they were put to pay fuch moderate fines, as the
publick Laws had appointed ; without any aclual invafion of them or
their perfons, they were the firft aggreffors and invaders, wounding and
murthering the Kings Servants and Minifters , and feifing on his chief
Orficer. I^apht.p. 137. confeffeth they (hed thefyrfl blood, and firft
murthered the Kings Servants. They had never before that effayed
fopplicating thefe in power , for mitigation of their fines ( which was
not forbidden them to do, if fo be they would have done it without
tumults and combinations ) but being inflamed by furious Agitators,
they would flee to the Sword, and provoke others to combinations with
them : And fo , ( fpoiling loyal perfons who would not concur with
them,and their hearts being full of much more mifchief ) they marched
on to mock Authority with armed Petitions , as they had mocked God
by
by finful prayers to profper their evil courie , (as if he bad been alto-
gether fuch a one a* chemfelves) But not only have others, but them-
felves alfo , caufe to praife God that they had no fuccefs in (in , which
might have been a fnare and a (tumbling block to them and others alfo.
It is Gods great mercy not to thrive in an evil way.
3 . All the people of God are to advert carefuliy , to the dangerous
principle of this Libeller, and his adherents, which is this, (allalongs
his Book ) That it is as ( or more ) irrational and unlawful, to
fnffer unjuftly from the Magiftrate % ( fo long as there is ftrcngtb
enough to aft tgainft him ) as it it to obey attivelj, his unlawful
commandments ; This doctrine cannot but be a fource and fpring
of perpetual feditions, under every kind of Government, Civil and
Ecckfiaftical : For thus, every man is made judge of his own fuflfcring
andpaffion, as well as of his own pra&ice , and no manmuft fuffcr,
more then he thinks he deferveth \ ( but counteract all Authority, if he
be ftrong enough to do it.) And no man is to fubmit to unjuft
fuflerings, by abu fed Authority , but ad reaimendam ma]trem vexa-
tioncm^ and when he cannot othcrwife mend himfelf by the ufc of
violence againft the Magiftrate : Thus no malefa&or ought to fub-
mit to puniftiment if he think it unjuftly inflided by the Magiftrate,
but do violence to him if he can ; and , no Minifter is to forbear
preaching, if he judge himfelf unjuftly depofed ; and no Chriftian
forbear intruding himfelf on the Communion, if he juige himfelf
unjuftly dealt with by Church- Judicatories : This is a fubvecfionof
all order in humane and Chriftian Societies , for all is made dependent
upon the fancies and thoughts of private fufterers ; who are like
enough , to be very favourable judges to thcmfelves , in prejudice of
publickO/der, which (notwithftanding) any tender-hearted Chri-
ftian will regard more then his own private will or well-being ;
however, T^aphta/i mecks at Gods order , pag. 152. aliening, the
cbfervance thereof, to be but a difpenf 'able formality , when he and
kis party takes it in their heads, that it is conducible to breadth*
cbfervance of gods order , for g$ds glory : What woful confufion
ftiall wc be reduced to,if fuch fanfies poffefle the heads of heady pcopk ?
Thefe great teachers,would affure us, it \% an act of Grace and Vertue
to refill the Magiftrate, unjuftly afflicting us 1 And that it is both
well confident with the honour due to the Magiftrate, by the fifth
Commandment, to knock him down by violent force of Armes,
when we think he wrongs us j and alfo , a neceflary commanded duty,
(by vertue ofthefixth Command) fotodo* when he oft rs violence
to
(70 )
to our life , ( although he proceed by Law , which we count an unjuft
LawO Thisisthedo&rineof£. #• and of his fellow witneifesjwhom
2{jfht. calls Martyrs : Itis true 9 L*R.pag. 322. drives to allay
and mollifie the matter, ( wherein he is not fo far wrong as Naphtali )
averting, That in leffer injuries, ( beneath mutilation y or/cjfeof
life) as bearing tributes^ orioles inef}atet&cc. a man bath given
htm of God a greater comparative dominion , then over his life ; And
that he may as to thefe matters , fufer unjuftly from the Magifirate^
without refifianee , and ought to do fo 5 ( and this was the only qafe
of the weftern Sufferers , if they may at all be looked on , as unjuftly
furfering ) although he ought nottofufftr death unjuftly f if he can
helphimfelf, becauje God hath not made this eligible by any man.
But certainly, his writing involves groffe contradictions, for the
ground of refilling the Magiftrate purfuing a mans life unjuftly, which
he doth lay down, ( viz. That there is ao more obligation lying on
us , to fuffcr unjuftly from an abufed power , ( if we can violently re-
fill him ) then to do unjuftly upon the unlawful command of the
Power ) doth reach not only to the cafe of taking away the life , hue
taking away the goods unjuftly ; for if it be true , ( as he fayes; that
by vcrtue of the fixth Command , we arc oblieged to refift the Ma-
giftrate, when we think he takes our life unjuftly j certainly by ver-
tue of the eight Command, we are oblieged to refift him, when \ e takes
our goods unjuftly , or layes on oppreflive tributes ; and by vertue of
the ninth Command 1 are oblieged to refift him violently, if reproach
or infamy be rubbed on our name and reputation , ( which to men,
ufes to be dearer then life or ftate ) by him. And feing this Witnefs
and his fellows , do fpeak of fubmiflion to fentences of Judges, which
they reckon unjuft , as a matter at leift of equal guiltmefs , ( where
there is Power to refift violently ) unto the guiltineffe of active obedi-
ence given to unlawful Commands ; no degree of fuch unjuft fuffer-
ing, is eligible, more thenany degree of wicked obedience, to unjuft
commands : God hath not given to us a comparative dominion over
ouraclions, that we (hould do a leflc fin rather then a greater ; (fe-
ing all fin is to be abhorred ) So, if by divine precept, we be bound to
refift Powers , inflicting on us greater puniftiments unjuftly ; we
are alfo oblieged to refift them , in inflicling the letter punifhments,
( if they do unjuftly.) And non-defenfe, even againft lefler in-
juries, ( being fin ) it is not eligible , and if nbndefenfe againft greater
injuries be fin , againft the lefler it muft be fin alfo. So by this
doftrinc , nothing at all is to be fuffcred at the hand of the Magiftrate,
(if
ftt)
{ if we think, he deals uoj'uftly with us, and if we have power enough
to matter him ) but a continual repugnancy there muft be in all Sub-
jects againft all Magiftrates ( when they apprehend wrong is done to
them) and violence upon violence muft be offered trum, where there is
force and ftrength enough in the pcrfons accufed as guilty: yea, no
man is to fuffcr any thing from Powers above them, without a phyfical
neceflity of force upon him ; nor muft in fubmiflion do any thing that
may be difpofitive or preparatory to his own fufFering. No man, if
he think himfelf injured, (though kntenced to ban'fhment ) is to go
on his own feer, till he be by force ejected ; no man, fined in pecuniary
Mulcts, is to pay them till he be under force, and his money plucked
from him ^ nomanistogo the place of execution (when fentenced
by the Judge,) till he be trailed by force, if he think himfelf innocent ;
nor lay down his bead on a block, till he be violcnted : For, albeit he
be not in probable capacity to deliver himfelffrom death, or from thefe
other punifliments; yet, every man is in capacity probable enough to
command his own loco- motive faculty not toftir toward the accorr-
plilhment of the execution of the unjuft fentence , till there be a force
upon him. And it is 2{jpbtaii's Principle , that fo far as probable ca-
pacity is to refill violently , there fhould be no fubmiflion ; and then
there muft be patience per- force. Can fuch Doctrines , or the tenden-
cies thereof, rellifli to the people of God, or to any rational people ?
CHAP. III.
That fuch as are invefled with fared and inviolable Sove-
raignty, have divine exemption and friv Hedge of impunity
from their own Subjefts.
THe matter id dealing with Magiftrates ( according to 2{aph-
$*H's mind) rcfts not in a meer refiftance of them by meer
private pcrfons,but goes on to retaliating and revenging upon
them, wrongs fuppofed to be done, not only upon all inferior
Magiftrates, but upon the Supreme, who is inverted with Majefty and
Soveraignty over all under God. For this man, again and again, jeers
at the Sovcraign Powers priviledge and Impunity of divine exemption ;
(See Napht* Pag. 28, 29.) and (reflecting not oblcurely upon the hor-
rid raurther of our late Soveraign,infinuated as the memorable inftance
of tbt [timii [thereof hi 'now fftakf , no other inftance being pro-
ducible
(7i )
dacible at any time he now fpeaks of ) aflerts, That According to Gods
Word, the approbation of Gods providence % and of kid people animated
by him/elf, the pretended exemption and impunity of *Princes U made
void9 their Carca/es removed, and their Scepters broken ,p. 29. And
P. 151. he allows 4*7 private perfons to (lep forward , and remove
them who abxfe their Authority and occupy their places , and aQert
the inttrefts Which the/eTvicked perfons {Magiftrates) have (0 traite*
rouflj forfeited and deferted. And when they do fo, ( though but
private perfons) he avows, they are atting in their places and callings
according to the Covenant* 9
Mod of the venorae this man hath againft the Powers ordained of
God, he hath fucked out of the breaftsof Lex Rex. Ic were not
right to dig up all the peftiicnt untruths of that Piece, fetforth in moft
impertinent and fophiftical reafonings, mixt with infinite inhumane bit-
ternefs againft the late King ; only , as it were to be wifhed, that fuch
errors might be buried in eternal oblivion; So it is to be regrated,
that too too many of the Miniftery and others in Scotland, have been
poifoned with fuch Principles : and the fame not being very like to be
fuddenly extirpate, the more need have the Powers above us to be
watchful*
To come to the matter then. 1. It would be obferved, that in all
political Societies , there is according to Gods Ordinance, a fupreme
Subject of Majefty; in all thefe Societies, the chief Power is either fub-
jeded in one perfon, or in tnoe perfons in an united way. The God of
order hath, in all humane political Societies, appointed under himfelf a
fuprcme Power, whither fubjefted in a (ingle perfon , or in a complex
company, which is as one by political union. This fupreme Power (or
they who are vefted with it ) orders the whole body, and hath nothing
before or above it, in the nature and order of civil Power and Authori-
ty. Anfl this firft and fupreme Power governs all in the Society » and is
governed by none therein. In all order, there is a neceflity to arrive at
fomcthing that is firft, before which, or above which, there is nothing
in that order; In or dine ', impoffibile eft abire in infinitum. To fay that
in civil Societies, a perfon is firft and chief, and hath the Ma/efty of the
Society refident in him, and withal), that that fame perfon hath a Su-
perior or equal,is to fpeak contradictions ; for then the Power, or Per"
fon endowed with power ftiould be both Supreme and not Supreme, in
the fame kind of civil order. Wife men have faid, that the multitude
of gods is the nullity of gods ; a multitude of infinites fo called , makes
none of them infinite. The Gentiles, who had many gods, were indeed
Atheifts,
Atheifts and without God in the World. So a multitude cf Supreme
Powers in one humane civil Society, deftroyes the divine order fet by
God bimfelf, and allowed by the light of reafon in humane Societies ;
a chinrna of idle diftin&ions is whelped by the lite mailers of confufi-
on, of co-ordinate and collateral Sovtraignes in ohc K%*gdom% the
fountality of Royalty in the people ( refumable at their plea fure ) is
tailed of, alfo Kings and People , their being mutual Magiftrates to
punt/b one another. And befides, ordinary Courts of]ufttce( where
the M*giftrate,Gods Sword-bearer bears fway ) Courts of necejfity
andTribunalt of Nature \\»h 'ere People are fudges, dccufersfa*d all,
are frgiy talked of, but thefe are only clocks of fig- leaves to cover
horrid Rebellion and Diforder.
It is certain fupreme Power is indivifible and incommunicable to
diftinct Subje&s in any one political Society. There is no political
Society, but the Soveraign Power muft reft either in one fingle perfon,
who hath no Peer, let be Superior, or in the plurality either of the beft
or chiefeft, or of the moft and greateft number, and which are in a man-
ner one by aggregation* And there is no part of the Society or perfons
equal to,or above thefe in whom the Supremacy is. In a dernocratick
conftitutton, the fupreme Majefty is in the body or plurality of the
People,So we often hear in Tultie of majeftas populi Romanian an Ar-
iftocratick conftitution, the Majefty and right of Majefty is in the
body or plurality of the Noble^orLordSjOrP^rm^or however they be
named in fcveral (uch ftates. And in a Monarchy, the Soveraign Ma-
jefty is indivifibly and incommvinkab'y resident in the perfonof the
King, who hath none co-ordinate wish him in the politick bo jy,nor fu-
peri r to him, he is folo Deo minor y which was the loyal faith of the
primitive Chriftians concerning their Emperors, as Tertullian tells us,
and was the anticnt Language of our Parliaments concerning the King,
( as may be feen in regiam m*jefl. lib. u c>i. ) the loyal ftmplicity of
the antient Chriftians , and of our antient forebeers in this Land,
would have accounted the diftinftions of the needle-headed feditious
which we hear for levelling Royalty, very monfters*
But why (hould we doubt, that where there is a King, ( one truly
fo J his Soveraignry is raatchlcifeonearth, when the Scriptures calls
him Supreme?!. ?«* .2 1 3. Is there any equal to the Supreme iD order of
civil Government, by whom he is judgeable or punifhable? if there bs
any, he is not Supreme, nor the Government Royal, Monogamy ad-
nmts no Rival, fo neither doth Monarcby.truly and properly fo called.
2. It is certain, no man can be judged or punifhed but by bis own
M Judge
f74)
Judge who is above him, and hach Authority over fcim by lawful
commiflion from God, or from men authorized by God , to give fuch
commiflion : Now, who (hall be judge to the perfon or perfons in-
verted with Soveraign Majefty , feing every Soul under them, is Com-
mandedtobefubjett to them, Rom. 13. 1. and feing the fupr erne
'Power oftheSword> is committed unto them, and not to other s% but
by defntation and in dependence upon them > In an ariftocratical
confticutibn of Government, (as is at Venice ) who (hall be judges
to the Patritii or Senators , if they , or the major part deviate or do
wrong ? In a democracy, ( fuch as fometimes was ac Rome, ^Athens,
and other places ) where the people arc the fupreme receptacle of Ma-
jefty , or the pluralitie of them » who (hall judge them , wen they do
wrong , either to particular perfons , or to confiderable parts of the
people; as at ^Athens, Socrates was put to death, for avowing the
only true and one God ; juft tAri(lidcs,wi% bilietted into banifhraent,
for no caufe ; valiant Themiftocles had that fame lot, and many moe >
and how often in fuch a conftitution » hath the corrupt ma/ority or
plurality, extrearoly wronged confiderable parts of the people? yet,
who had power to puniih them? who could be Judges between the do-
ers and fufferers of the wrong? Is there not in both thefeGovcrnmen ts,
a neceflity of impunity and exemption , for thefe invefted with the So-
veraginty , ( as to their fubje&s ) unleffc a door be opened to moft
horrid confufions and diffolutions of States? So alfo, in a true Mon-
archy, there muft be an exemption and impunity fas tofubjefts)
of the perfon invefted with Soveraignity and Ma/efty : Gods law,
natures light and found reafon, are all for this, that the perfon
(or perfons) invefted with foveraign Ma jefty, having the Legiflativc-
power, the Jurifdi&ional-power, the Coerecive and Punitive- power
originally in himfclf ; rauft enjoy exemption and impunity , f as to
fubje&s actings againft them. ) The contrary tenet overthrows
the order of God and nature , and precipitates humane Societies in a
gulf of endleffe confufions.
3. This hath been theconftant fenfeof the generation of the righ-
teous, and the antient Chriftians , and great lights of Gods Church,
whom none will call flatterers of Princes , but fuch as have loft their
fore- heads : TertuUapoU contra gentes,imperatores funf , in foliut
*Dei pot eft ate , * quo (tint fecundi, foft quern primly ante omnes Deos,
& fttftr omnes homines: And a little after, Majeftatem Claris Joli
^Depfftbjicio: So, ^Scapulam, Jmperator omnibus major eft , dum
fol§ deo eft minor : So, Optaf* contra Parmenitn. fuper imperatorem,
non
(75)
non eft nifi folut Dtus qui fecit imfiratorem. And, ftrom, eptft, ad
£*/?*'c««,fpeaking of Davids words, ?/. $i. Againft tkte , againft
thee onelj have I finned; fayes he fpake fo>quia Rex erat,& alium non
timebar. Aqd Ambrofe,in Apol. Davidis^cap*^ & 10. fpeakingof
the fame words, fayes, Rex utique eraty nullis ipje legibus tenebatur,
( he means , as to fear pumGiment from man ) quia libtri (unt
Recres a vincttlis dclittorum ; neque enim , ullis ad panam vecan-
tnr Legibus tuti Imperii pQfcftate, bomini ergo non peccavit% qui non
tenebatnr obnoxius* There is no doubr, but 'Davtd was fenfible bocb
of the horrid injury he had done to Vriab, (the occafion of thac
T faint ) and of the fcandal he had given to Gods people , in which
fenfe i he might be well faid to (in againft both : Bat in this word,
againft thee, thee only have J finned ; As he minds to acknowledge,
that Cod onely was confeious to his (in in committing it ; Soalfo, he
(hews, that this above all touched his confcier.ee, that he had vio*
lated Gods Law ; and (hews, that he is touched with his terrors, as
his only Judge , though ( as T)iodat on the place fayes well ) as
be was a J(ing, be was exempted from the punijhment ofman9 and not
obnoxious to humane Tribunals: And excellent Mr. Calvin, in
that 20. Ch. of the 4. Book of his inftitut. S%z 7. Ajjumptum in Re~
giam Afajeftatem, violare nefas eff}nunquam nobis jeditiof* ifia cogi-
tationes in mentem veniant> traftandum ejfe pro merit u Regem. S. 29,
Per/onam fuftinent voluntate Domini , cui invioiabilem Alajtftatem
ipje imprejjit # infculpfiu And if Princes be tyrannous, noftrum non
eft kujufmodi malts mederi , &c. and fo , S. 31, fully to our purpofe,
it is a wonder how many who pretend refpeft to Calvin, fas he is
indeed moft worthy of refpeft ) (hould dare to violaee the Sacrofanft
Maiefty of Kings, if they will but read over that Chapter, wherein
he fpeaks moll: notably againft the feditious Doctrines of our times,
as if he had been living in them.
4. It is not denyed, that the King is bound before God , to rule bis
people according to the Law of God, of reafon and nature ; yea, and
to take his direction in Government , from the rational Laws of the
Kingdom, ( which are deductions from, or determinations of, the Law
of God, reafon and nature , to particular circumftanccs ) agreed to,
by the confent and with the good liking of his prople. It is too groffe
a faying, Regi quicquid libeiy licet • a good King will turn the word,
and fay, Rto\i quod licet ( fuppoftng it expedient ) libet, he will make
ufe of good Laws , as his inftruments , in governing the people , and
account ic his honour and a thing greatly becoming his Majefty , to do
M a nothing
( 7«)
noihing.contrary to Law, in the ordinary courfeof bis Government,
and not at all (tray there-from , but when great reaion urges an equi-
table interpretation of the Law, andrefpeel: to the end and aim of it,
when preciie cleaving to the rigidity of the letter thereof, might
make iHinmum jus , fumma injuria : It is a royal thing for a
King , to live by the fame good Laws which are given by him to the
people ; and it is of efficacious influence upon them , to move them to
walk in their duties orderly; Rex tenetnr fervare Leges , ft nonut
Leges, tamen ut rationes. But, if the fupreme Power fhould deviat,
we maintain that as a fure truth, which this man proudly and traitc-
roufly jeers at; That impunity (asfrom Subje&s) neceflarily attends
Soveraignity and fupreme Majefty ; which hath this infeparable pri-
viledge of exemption from violence by Subjects , by the Law of God,
Reafon and Nature, whatever fort the Government be}Monarchical or
Polyarchical : Per, no man can be judged or punilhed, but by a Judge
above him, and the Supreme hath none fuch,otherwife he were not Su-
preme. To teach contrary to this, is but to confound Gods Order,
and diflxpate humane Societies, by continual rebellions*
Yer, this inviolablenefs of the facred perfons of Kings, and fupreme
Powers inverted with Soveraign Authority from God, thus afTerted,
fiiould be fo far fronn licencing or incouraging them to do what they
lift , that they have the greater caufe to walk with holy fear within the
boundaries of Gods Law , and their own juft Laws ; for the more im-
munity they have from mens violence, ( which muffc be granted, unlcfs
all things be turned into con fufion ) the fadder punifhraents they (hall
have from God, if they debord. The fixth Chapter of the Book of
mfdom (though it be Apocrypha) is well worthy to be read by Kings
and Potentates, and to be trembled at ; for the matter is very agreeable
to Gods Word. The heavieft vengeances that are recorded in Hiftory,
facred and profane, have come upon flagitious and tyrannous Kings s.
their exemption from mens hands referves there to fall into the hands
of the living God, which is a fearful thing ; who (betides the wrath
that is to come ) fometimes calls for forreign fcourges upon them ;
fometimes furTers an evil fpirit of rebellion to go out amongft their
own Subjects, who though they do wickedly , in ftretching forth their
hands againft the facred head of the Lords Anointed, yet it is ordinary
for the great God,to do the work of his holy Juftice by wicked hands,,
and when men are ferving their own lulls , and croflfing his revealed
will j (for which vengeance attends them) yet they may be in thefe
aclions ferving his Providence > and hi* Juftice againft wicked Powers,.
albeit
(77 ) t
albeit tbey think not fo, nor comes it into their minds or hearts : But
Potentates mould remember the word , Totentes farce debent mi
pttefiatefua, ut fempcr cam retinerepoffint.
But , the Libeller will have the memorable inftance of the times,
whereof he now fpeaks , ( Napb. P. 30. J of cafling away the Car-
cafes , and breaking the Scepters of Kings , to be remembred ; and
faycs , fuch a thing bad the approbation of divine Providence , of his
Word and of his People animated thereto by him/elf Albeit his fpeech
befubdolousand douye^faced , leaving it doubtful of what times he
fpeaks » wherein this memorable inftance of murthering Kings and de-
throning them is to be found, fat the time of Reformation , whereat
he feems to hint , no fuch thing was there ) yet , it is too palpable he
points at the horrid inftance of the murther committed upon the facred
Perfon of our late King, by the vile and defperate Seclaries , (thein~
fiance (faith he) of the times Vec now fpeak^of, is worthily recorded)
another inftance, in the times of firft Reformation, of fuch murther, we
know not. Biat, it is moftfalfly ancf wickedly faid, (whether that
particular be meant or not ) that Gods Providence or Gods Word ap-
proves the murthering or depofing of Princes; or that he thereunto
animates his people. Gods Word never warranded any Subjefts to
take the Sword to deftroy their Soveraigns , or to adjudge them to
death under any pretence , ( they not being their Judges above them,
but under them) and what Gods Word approves not , his Providence
doth not approve, (although he may , and doth in his holy Providence,
permit many things te be, which he approves not in his Word , wh ch
is our rule, and net his Providence. ) And to fay , God animates his
people to fuch horrid adtions, is blafphemy, making God the author of
(in: he animates none to any thing that is againft his Word (the or-
dinary rule of our walking) albeit extraordinarily he mayftirupthe
fpirits of fome to actions, not according to the ordinary rule (as in the
times of the Judges ) but they were Aire of their warrand from him,
the like whereof none have ground to wait for now. Bur , God fave
the King from fuch people fo animated, (as this man would have them)
he may call them the people of God, that carry fuch murthering hearts
towards Princes ; but it is to be feared, God will fay to them, ^Depart
from me , I knonyounot.
OneofNapktah's commended Keudomartyrs3the Apology y labours
to produce many inftances of the Parliaments of Scotland , punilliing
Princes for thei? enormities* all which he fets forth as laudable and
fcaitablc presidents asd examples : Yet, the raoft that all of them
amount
(7»)
amounts to, is nothing but the infurrection of Nobles (Proctres,**
Buchmnan calls them ) againft the Kings, and violent oppreflfions of
fuch of them as have been flagitious and tyrannous, ( fuch were feve-
ral of them , as it happens every where > and was fo in Judah , where
were more evil Kings then good , by tar.,) But neither Buchannan
nor this Apolog. can produce any ont inftance of our lawful Parliaments
or Peoples taking on them, in a judicial way , in cold blood , and under
forms of procefs , topunidior deftroy their Kings, howfoever evil.
Whatever infurrections have been wherein Kings have periflied , and
not a few people alfo f ( as oft-times the cure of Tyranny is worfe to
the people , then Tyranny it felf , Minori cum periculo tjramm tote-
ratur quam ejiciiur) yet God hath, fincc the foundation of our King-
dom to this day, preferved our Parliaments and People from fuch a way
againft their Kings , even when they were under Paganifme (for fomc
ages) even when Popery did over-grow the Land,choaking and darken-
ing the light of the Gofpel , after it was come amongft us ; and when
the Land was in many ages under much barbarity , it never came in the
hearts of Parliaments or People, to (it as Judges on their Soveraigns
in cold blood, and ad vifedly with forms of Procefs, to attempt their
deftruction, ( however evil they were.) The more fhame do they caft
upon thefe, who in the fair day- light of the Gofpel, endeavour to poi-
fon fouls with fuch a Doctrine of devils ; or who inftigate to , or ap-
prove of fuch wayes againft the Powers ordained by God.
But to pull out this Libeller and his Complices from the Sanctuary
of the Word of God, which ( he fayes ) does approve the deftroying
of Princes, and makes void their exemption and impunity as to men,
( their Subjects. ) Let it be coofidered, what colour there is for this
horrid Tenet from the Word of God. A little we muft reflect upon
his Magazine, whence he borrowes all his ftuffe, printing that pretious
matter that is there over and over again under different (bapes. L. R.
qucft, 26. is bold to fay, That the Sanhedrim might and [hould have
put David to death for the matter of Vriah, For ( fayes he ) he fees
no exception god makes in the Law, of great or fmall , but the mur-
thererjhouidbeput to deaths according to Gen9.cl.Numb.35. 30, 3 1.
and if men make difference , he craves leave to fay, a facto ad jus non
fequitur ; and though it be an humane politick, conftitution, that the
l{ing be free of all coa&ion of LaW, becaufeit conducethfor the peace
of the Cemmon-walth : let , if tee mal^e it a matter of conscience,
I fee no exception that God makes, theperfons of the Great muft not
be excepted, 'Dcut, i» 17, 1 Chron. 19,6,7. Levit. 19, 15. Seal"
(79)
f9% pw 343, 4*4*428. 4*4238. isf*dof$e» elftvbert) henill btve the
eftates executing the moral Law ( as he calls it ) on the King, and
f unifying him, not onlj reftjiing him. Andwb) ? beCAu/e he f ayes mofl
Tbra/onicallj, T, 460. / have unanfwerably proved^ that the King-
dom is fuptrior to the King, *nd the people may be their own Judge m
the Tribunal of neceffitj. To which, we fay, 1* What (hould he
mean to make it conducible to the Peace of the Common- wealth, that
the King be free of the coadioa of Law, and yet not fo, if it be made a
matter of Confcience ? Is the prefervation of the Peace of the Com-
mon- wealth,no matter ofConfcience to bim?or,Is not the conftitution,
freeing the King from coaftion of Law ( for that end ) warrandable ?
2. Ic is good that this Metaphyseal Statift, was no chief Prieft or Le-
vitcor fuch a member of the Sanhedrim in Davids time, for he woold
certainly have afforded a corrupt expo fition of the Law, in reference
to the King, that he might be cut off; What fots, or cold-rife fenfelefle
men were the Priefts and the Prophets of that time, who did notinfti-
gate the Sanhedrim, to execute the moral Law on David, that wrath
might be turned away from the Land ? this man could ( in bis fublime
fpeculations ) have intruded the Sanhedrim better in their dnty , and
could have told them, that albeit David was not bound to draw his
Sword againft himfclf, yet the Judges under him (hould not accept
his perfon, becaufe he was a great man; he could have told them the
Sanhedrim is above the King ,to punifh him as well as another man for
his fin, and in point ofConfcience, and by Gods Law,they were bound
to do it. 3. He utterly miftakes the meaning of the Word of God,
gen. 9, 6. (as for the other Texts, they clearly concern Magistrates on-
ly toward fuch, over whom they have power, but docs neither infti-
gatc the inferior Magistrates againft the fuperior,nor the People againft
any of them J where it is faid, He that (beds mans blood, bj man flail
his blood be (bed* concluding hence, that there is here a Precept, that
the blood of every man ( though he be in the fupreme Power ) (hould
be fhed by his Inferiors, if he fhed blood innocently and without caufe;
for, fuppofing this word, not only to be prediclional or interminative,
foretelling and threatning, what (hould come upon (hedders of innocent
blood ( as fome cxpone it ) but alfo diata&ick and preceptive; there
muft be meet limitations of the fentence, both in the fubjeft and the
attribute, that it may agree with other fenterces of holy Scripture.
The fabjz&'is,^ be that /beds mans blood ) which is not to be under-
ftood of every one that (heds mans blood, but only of fuch as have no
authority, and do ic out ©f private revenge ( for we muft not own the
fancies
C8o)
fancies of Photinian* and Anabaptifts, chat condemn lawful wars, or
capital punifhments by the hand or Authority of Magiftrares, albeit
they argue from chis place.) Again, the attribute, or that which is af-
firmed or commanded, concerning the fliedder of mans blood ( by man
JhM bis blood befied) is to be confider'd. Certainly,cakmg rhe wordf
as a Precept, it is not meant,that it is the duty of every man,or any man
indirjlrcntly,to died the blood of the perfon,who (heds innocent blood;
but the man who is to died the Blood of that perfon, is the Magiftrate,
who is his Juige above him. All interpreters are agreed, that here is
( lfnoctheinftitution, yet ) the approbation of the office of the civil
Magiftrate,and his capital punifhing of murtherers. Parens faith, S*n~
citur hie lex civiUsx tit homicida plellantur capitalitcr per hominem%
non qnemvis, fedgladio divinitus armatum^ h. e. per Magiftratum*
Peter Martyr, loci com- p. 634. non temere nee per quemvis eft efun*
dendut bumicid* /anguis ( id enim ejjet valde abjstrdum ) quart colli-
gendum eft ex Mis verbis, Magiftratum non obfeure effe a Deo infti-
tutum, qui animadvert at in homicidas, So# Mufculus, Bezelius, Dio-
dat, am every one almoftjvill bave the man imporvered here to [bed the
blood of tbe murtherer , to be the Magiftrate and the Judge. And
the Chaldee Paraphraft hath well expon'd it , qui etjuderit /angumem
ioominis, per teftes juxta fententiam fudicum , Jangms ejus funde-
tur. And Berlins lay es well on the place,* W here Ged is communi-
cating his right and power to the Magiftrate, giving him jus vitae &
necis, and power to kill mnrtherers. Cert am hominem intetligit
( faith he ) qui ad earn executionem cvnftitutus eft. So the man , that
in this Tcxr, hath power to Abed the blood of the homicide or murther-
er , is the Magiftrate or Judge that is above him, conftitute by God in
politick power, over the Society whereof he is a member. But if the
perfons inverted with fupreme Power of the Sword, abufing their pow-
er, become guilty of (hedding innocent blood ; who ( in that Society,
whereof they are heads ) (hall judge or punifli them ? Who is fupe-
rior over the Supreme to punifli him ? It is true, God will take the
matter in his own band in his time , (and fo taking the words as a pre~
diction or threatning, they may be comprehenlive of the fupreme Pow-
er it feif, and of men in that power abufing the fame.) But it is inex-
plicable, how that any, in whom tfre Soveraign Majefty and magiftrati-
cal Power refides, or who is therewith inverted, fhouid according to
order be pumfhed by Subjects, who are not appoinred to be his Judges
nor to be Gods Sword-bearers, for executingjuftice. The Text alwayes
fuppofes , that he who is the avenger of blood-fhed, rauft be Judge
above
(8i )
above him that tlied it, being in one body of ona Society civil.
When the Apoftle, Rom. 13, fayes , let every South fxbjett tofu-
periour Towers, that ( every Soul ) doth not comprehend the fu-
preme Power it felf , ( for how can the man invefted with it, be fub-
jed to a fuperior Power ? ) but it is meant, that every Soul under the
fuperior Power or Supreme, fhouid be fubjed to it : And let men (as
they will J indulge themfelves in their factitious notions, they mud
at laft lift in iome fupreme Power on earthy which is not judgeable nor
punilhable by any : if foveraign Ma/efty be placed in Parliament or
people , ( who m3y be guilty of (bedding innocent blood , as well as a
King ) who (hall (hed their blood, (I pray you J when they tranf-
grefTe? where fhall we have Judges to fit upon them , and to punilh
them, unkfle this be referred to the founder and fmalicr part of the
people ? ( as this man faith, p. 240. ) And then,there is ground enough
laid for eternal confufion ; any lefler part when they have,or think they
have wit and ftrength enough to through their bufinefs, will undoubt-
edly call themfelves the founder part, and labour to bear down the cor-
rupt plurality, ( as we did fee not many years ago, in our Church bufi-
nefs) God piety us, if thefe Principles be embraced and put in pradcie.
But the chriftian Reader may eafily fee , how hard this Author is put
toir, and for all his fay ing,that according to Gods law, Kings muftbe
puniflbed as well as others ; yet, is he forced to acknowledge, a fupre»
macy of Power in fome, not punifhible by any but by God : For,
L. R. p. 3 8p. when he hath given all power to the Parliament over the
King, he objeds tohimfelf, nho fballptinifh and coerce the P arlia-
mentjn safe of exorbitance ? he anfwers, pofterior Parliaments^ and
p. ail. he fayeth, by the people and confeience of the people^ are they
tobe\Hd*gcd) ( let all our Nobles and Parliaments hearken to this.)
Now, who ever heard of this , that one Parliament pofterior , (hould
punifh the prior ? Their ads they may retrad indeed , but to punjih
them for their ads , it is molt abfurd ; becaufe, the prior Parliament,
in the capacity of that Judicatory, had as much power as the pofterior ;
Staces-men will wonder at fuch Doctrine, that members of a Parlia-
ment (hould be puniQied for their free votes , by a fucceeding Parlia-
ment ; and far more at the fubjeding them to the confeience of the
people, (as he fpeakes.) But then another objedion he makes,
pofterior P ar /laments ^nd people both may erre ; he anfwers, all that
it twetqod only muftremeed that: Well then,if Parliament or people,
deftroy and murcher perfons innocently , Gcd only muft remeed that,
there is no Power on earth to call them cq an account. Who fees nor,
N that
(82)
that at Jaft this Author is driven to acknowledge a Power (which if
it deviate) cannot be judged by any on earth , and there is no remedy
but in God, againft its unjuft violence ? al. hough he will not acknow-
ledge this- Power to be in the King ; yet, in the peoples contradiftincl:
from Parliaments , he acknowledges it ; whereby alfo , it may be fcen,
that his Principles lead him to own a rr.cer democracy , ( which is the
worft of Governments) as the only lawful Government; he placeth
and fixeth the unpunishable Soveraignry there. Kings and Parlia-
ments may be, ( according to him ) punifhed by the people* buti
they have a Power attended with impuniry from menjif chefy erre»God
mud amend that onely : we fee where we are, and that the resolution
ofallfuprcme Power is upon the people under God, (according to
thefe mens tenets ) the rabble of the multitude , againft King and all
Nobles and Rulers , are inflated in the Soveraignty under God ; yea,
Napht. goes further,giving to any part of meer private perfons, power
over King and all Magiftratcs and Nobles , to judge, depofeandpu-
nifh them, or the major part of the people, ( if there be ftrength
enough) and that uncontrollably upon their own judgement of dif*
cretion, as we have heard, and will hear further.
But now , ventum eft ad triarios , we come to the great Gun?,
whereby 2{jipht. and his witnelles, L% R, and the Apol, ftrives
to batter down Gods order , and to make foveraign Powers, ( in the
cafe of abufe of Power ) punifliable by their inferiors and fubjefrs,
( a thing which ail the Lords and Superiors in Scotland, had need to
look to ; for, with as good reafon may their tennents and vaffals , be
exhorted to rife againft them , and take order with them , when they
think they r do them wrong, as fubjtels may be exhorted to rife
againft thei King.) Lex Rex harps much upon the Covenant, be-
twixt the King and the people, and betwixt both together with God,
queft. 14. and 40. aiftrting, That the King is only a King con-
ditionally and Covenant-wife ; that this Covenant, giveth the people
a coatlivc 'Power over the King to punifh him, if he fail in his dutj%
and that if it Be not performed on his part , ( although it be but a
taciteand implicite Covenant) the people for their part are loofed
from the Covenant : Thefe , and many fuch Doctrines confequent on
thefe, he hath in thefe queftions. But, 2(aph. out-ftripes his leader,
for albeit he alfo harpes upon that fuppofed Covenant , p. 19. p. 30,
and elfewhere , laying much of the ftreffe of refiftance againft, and re-
venge upon the King abuling his power, upon that rotten foundation j
Yet, he goes a greater length thenZ. R. doth 5 for, L% R. takes the
Covenant
(S3)
Covenant tf the wirrind for the body of the people, with tbeir Roltrs
of inferior degree | to refill and punifti the King 5 but Naptb. pleads
the Covenant for any party of meer private perfons , to rife againft,
refifti throw down King and all Magiftrares , Supreme and Subordi-
nate, and in their Phineas- like motions, to ufc the vindicative, punifh*
inf , reforming Power of the Sword , efpccially in cafe of defection in
matter of Religion ; (fuch as he thinks the eaufe now to be. J And
the great ftreSe of the bufinefs , is ftill laid upon thefe Covenants,
tacite and virtual,or exprefle ; and, it is pleaded, the people or any part
of the people, have by that Covenant, a joynt obligation with the
King and all Magiftrates , lying upon them, toufea vindicative and
reforming Power, in cafe of defection in Religion ; yea, even againft all
back-flidden Rulers and the plurality of an apoftate Nation.
There is a two-fold Covenant they talk of, as the foundation of all
humane Societies, 1. the religious joynt Covenant between the
King or Soveraign and people with God. 2. The civil Covenant be-
twixt the King and the people. Concerning the former , it is Naph.
mind, p. 18. That albeit the care of Religion toward Cjod y in a
vindicative and punifbing way, and reforming it) &c. lyethupen the
King or Magiflrates mainly , ( he (houid have faid onelj , for none
can produce a commiflion, but the Powers ordained of God, forufing
the vindicacive,puni:ive and reforming Sword,about which the queftion
is now but only the Magiftrate ) Tet, there is a joynt obligation lying
upon thepeople% and every party thereof, to vindicate and reform Re*
ligion , in a public^ punitive way , even agairfi all Magiftrates
andNoblesy ( if they be the principal perverters and patrons of abo-
minationsyand again/} the plurality of the people ; /<?r,fayes he , 1 8. p.
Idolatry, perjury , &c. ought by all meant s (n.b. ) tobefupprejfed,
refirained and feverly punifhed : So that if any part of the people,
do think the Magiftrates, ( all of them ) or the plurality of the people,
Patrons of abominations, ( as in the prefent cafe he challenges them to
be ) any privare party that think they have power enough , may flee
to the vindicative, punifhing and reforming Sword ; and fall upon all
Rulers and others,, whom they think to be in a defection , and will
boldly fay, that in truth they are fo.
This is the mans fine Dodrine : he conceals not his own intentions
and his parties, upon the account of the Apoftafie which they now fan-
fie, to fall with bloody cruelty on all Magiftrates and people too , who
ftand in their way : he fhews his bloody teeth, but God will knock out
the teeth of this f anguinary Faction , as he hath done. Yea , Naph.
N 2 runs
(84)
runs yet higher ; for , upon the conceitof fetting up Government for
Truth and Relgion and Gods Worfhip, as the main ends, i\i6. he
atferts, The ce[jutionof the obligation to the Government^ when there
is a perverfion in that great design of it , and a returning of people to
their primtve liberty ( as he often fpeaks ) to erell Governments to
their mind^nd to combine Vvith \\>hom they Will, (as before \vc heard.)
Concerning thefe things, we fay, i. That albeit it be Gods holy
will, than'n erections of Civil Government, his Truth, fincere Wor-
fhip and Glory in thefe, flionld be mainly minded and intended by men,
and it is mens duty fo to do : yet , it is clear , that in many places de
fatto tt is not fo ; although men profefs in rhe general, aiming at Truth
and right Worfliip, yet there are aberrations in the particular. 2. Al-
beit there be, in the point of Truth and the Worfhip of God, ( which
de ]ure fhould be principally cared for in Government) a notable per-
version and fwerving ; that doth not at all invalidate the Authority
or Government, nor break the obligation thereunto, although it be in-
jurious to favourers of Truth and right Worihip : For, God fofar
regards the keeping of humane Societies in tolerable order , that albeit
the great duties of advancement of his Truth and Worfhip be not
minded by Rulers 5 yer, he will not have the Common- wealths where
juftice between man and man is maintained for his Glory, (although
Religion not minded as it ought to be ) caften loofe ; nor will have
men think themfelves loofed from obligation to the Government , al-
beit there^be perverfion in the managing thereof, as to Religion : for,
neither muft they be heard, who bold, That civil Dominion is grounded
on Grace ; nor they who fay , That infidel , heretical or excommuni-
cate Magistrates fall from their power , or that the Subjtcls obligation
ro them ceafeth. 3. Ic (hall be eafily granted, that the people, and
everyone of the people, ought to reform themfelves from all real
corruptions in the Worfhip of God , and keep themfelves pure from
abominable thing?, every one is bound to amend ©ne, and fo all will be
more eafily amended : yea ^ no man fhould fay, Am I my Brothers
hjtfer , but by faithful inftruAion, warning, reproof, ftrive to fave
others from the evils of the times and places wherein they live. But,
4. That there lyes upon the people, with the Magiftrace, a joynt obli-
gation of pubhek reforming, and ufing the avenging or punitive Sword
in amending things araifs againft the will of allMagiftrates,or even turn-
ing that Sword in a violent way againft him; or that fuch obligation
lyes upon one part of the people , againft all Magiftrates and their fel-
low Subjects, as to violent them in matters of Religion (or which they
accouos
(is )
account Religion Jit is utterly denyed,ading in a publick co«a&ive way,
or by the ufe of the vindicative and punitive Sword. For, Reformation
in a co-a&ive way is fo fully and only the Magiftrates duty , that who-
ever will intrude into it f being perTons of meer private capacity) they
ftain Religion, and brings fcandai on it by their Rebellion. Though the
refult of the work be good* the manner is evil *s God needs no mans fin
to help hiro in his work ; nor will he ever impute it as (in to private
perfons , that they did tolerate < with grief ) what they could not
amend, nor that they did forbear violent forcing the Magiftrate to their
mind (fuppofing them in the right. ) If in a way God hath kt me
in, I cannot without manifeft fchifme and fedition, and leaping beyond
the limits of my calling , do a good work , I am to leave it to God to
do it in his own cleanly way ; it is well if I keep my felf pure, mourn-
ing for abominations done, and praying to God againft them, and ufing
all charitable and fraternal means becoming a private Chriftianj and
thus my tolerating of what I cannot amendj ("hall not be my fin, albeit
it is fin in them who have a publick Power, and do not reform.but con-
nive at abufes. As no part of a people or private perfons, ha. e power
to ufurp the Office of a Minifter, to preach, minilter Sacraments, &c*
So,no private perfons can lawfully, under whatfoever presence of good
intentions , meddle with the Magiftrates work , or intrude in the pub-
lick actings only competent to his place who is the Minifter of God,
inverted with Authority by him. Far lefs cm they, in cafe of his de-
ficiency or opposition , ufe the vindicative or punifhing Sword againft
him, for not being of their Religion (fuppofing t to be true) nor
againft their fellow- fubjeds : but all this is according to this mass
mind.
The great miftakc in all this matter, is, that the Magiftrate and
People are, as to Covenant with God, or engagements to him for ad-
vancing his Truth, looked upon as two debitors bound in a Band, con?
jun&ly and feverally, for one fum ; fo that iruhe deficiency of the one,
the other muft pay all, and hath power to ftrcfle the deficient : So they
think,there is a joynt and equal obligation betwixt Princes and People,as
touching the publick promoting of Religion. If the Magiftrate be de-
ficient, they muft do it, yea and fall on him for his deficiency. But
there is no fuch/oynt obligation : it is true, the Magiftrate in his place
is bound in a publick way to advance Religion ; the people are alfo
bound in their private capacities and callings , to advance Religion, and
tofervcthe Magiftrate therein, as he employes and calls tbem. But
there is no fuch/oynt obligation of King.ani People un:o God, that
eiti.
(80
cither of them fliould be fo bound for the other, that if the one be de-
ficient, the other party contrafting becomes therefore obhged to the
duty to which the deficient party is obliged, or becomes guilty, if he
intrude not in the part of their duty. Nor is there a mutual. rye on both
to force one another to their duty. Jgui diver fimode obiigantHr ad
divcr(a non funt cortei in promittenUo. The cafe betwixt the Kin*
and People in the religious Covenant with God, is like the c*fe of two
men binding in one band for their feveral moieties of a fum • if the one
be deficient, the other is not ftrefTed for it, nor is the payer bound to
force the deficient by vertue of the band. If the People reform them-
selves, and keep themfdves pure from abominations, the Magnates
deficiency ( which they tolerate with grief) (hall not be imputed to
them, becaufe God gives them not a calling to intrude into the Ma-
gistrates office, or to ufe the reforming Sword, or vindicative and puni-
ing ads of it ( which only are committed to the Magiftrate.) The King
indeed is bound, both as a Chriftiao, to own Religion for his own
fouls good, and as a King, to ufe his magiftracical Power to force his
Subje&s to the ufe of external means of Religion ( which is all he can
do ) and if he do this, and meet with the infuperable ftubbornefle of an
evil people,the guiltinefle lyes not on him, but on them. But upon the
people,there lyes no obligation to force theKing,or theirfellowfubje&s
to external means of Worfhip and Religion, becaufe that is not with-
in the verge of their calling, only they are to keep themfelves pure, and
to ufe all moral means ufable by persons in their Ration, to move others
to embrace true Religion. And having done this, they difcharge them-
felves Efficiently, and may commit the reft to God. The late Cove-
nant it ftlf doth only bind private perfens in their places and callings
( which certainly are private, and to be managed by private means )
to endeavour reformation, and doth not bind any rfumber of meer pri-
vate perfons, to pull the Sword out of the Magiftrates hands, when
they think he ufeth it otherwife then he fliould, and then they would
have him ufe it. It is nor, can never be the place and calling of meer pri-
vate perfons, and the minor or far minor part of the People, to ufe the
vindicative , punifliing and reforming Sword againft all Magiftrates
( reckoned by them as Apoftates ) and againft all the body of the Land.
If the Covenant be paflive of fuch Commentaries as this roan puts up-
on it,that whatever any private party accounts Reformation,they may
ufe the vindictive punifliing Sword againft all of all degrees that
ftand in their way to advance the fame, we have little reafoo to be in
Jove with it; and juft caufe to call it by, till it be cleared of fuch cor-
rupt glofTes. Bur,
rs7; ■ ■ •
But,!et us now confider the civil Covenant betwixt the Kiog and the
Peoplf, Napht, touches on it on the forfeited, places, and the Author
of L. R. puts forth his ftrength (7uch as it is ) upon this muter, avow-
ing, that tht King is net Kingt but Covenant-wife and conditional*
ly and that by C *&***$$ the people have a civil claim againft him9
may punift him, and have aright to a ccatlive power ever him in
Courts fet up by tkemfi'ves, And may as they fee fit, refume "tohat
power he bath, for he is but their Servant av.l Va§d ( as he faith. )
What can Proteftant Princes expect, but deftruftive dqelrine from this
hand and pen, that hath written up, (Page 178. ) John Marian the
Jefuite , lib. 1. de Rege^Qi one of his approved Authors ( as he c«JIs
them ) a reprobate Author, ( amongft all good men ) is the man, and
his book commending regicide by any means, is infamous in all Chri-
ftendom ; hdwever this man count of him as an approved Author.*
and his fpiric may be no leffe feen in that, while he approves this man,
he hath fet this mark on famous Bifhop ^Andrews^ known in his time
tobemoftadverfetoPipifts,P. 423. Bi(hop^«^»; (faith he) his
name is a carfe on the earthy his writings prove him to be a popijb
Apoftate. What of his writings this man hath fcen, who can tell ? but
all that the world hath feen of his writings, prove him a great Anti-
pop;ft and fouad Proteftant. But to our purpofe : This civil Cove-
nant 'cwixt King and People, is pleaded as that which is efTential and
fundamental to the conftitution of ail politick Societies ; and where-
upon, peoples both refitting the Prince, and revenging themfelves up-
on him, is mainly grounded. Yea, Naph. will have it to be a fufficient
ground, not only for the Proceres or Body of the people, to proceed
vindicatively againft the King, but ( in application to the Rebellion, he
intend? to juftifie ) for any private perfons whatfoever, if they be in
probable capacity to do mifchief, without drawing mifchjef upon
tliemfelvesj and fo out-ftripes his mafter, ( who gives not mucji to any
private perfons upon this account, but to the States of the Land and in-
ferior Magiftrates with the Body of the people. )
But as to the Covenant betwixt King and People , both L. R. and
2{aph. urge it as the ground for not only reilftirg, but purifhing Kings
and all Magiftrates, (when they account them Tyrant?. ) and w.ll have
a tacite virtual Covenant as valid for their ends, as where it is exprefs 5
avowing it to be effentially fundamental in the conftitution of all poli-
tical Societies. This brings to mind the folly of the man, that would
have all to be tyed in a Barfl that he had made , afweU thefe who fub-'
fcribed not^s thefe whofabferibed it. But to be ieriouF,as to this mat-
te*;
(88)
tec j we fay, i. it is eafily conceded , that there h a mutual obligation
betwixt M3giltntes and Subjects to mutual duties, which is indeed ef»
fential to the conftitution of the politick Bodyjbut this obligation arifes
not from any tacite or exprefs Covenant betwixt them, but from the
Ordinance and Will of God, enjoining them thefe duties in fuch relati-
ons, in that Society wherein they are combined. 2. That obligation,
though it be mutual in the relations they are in ; yet, it is not conditio-
nal : there is a mutual obligation to mutual duties betwixt Parents and
Children,but it is not conditional;nor is there fuch a Contract orCove-
nant, that if Parents be undutiful, Children (hould be loofed from their
duty , or upon the contrary : but Children are bound to be fubject to
their Parents , without any condition or paction on their part, (only
in point of obedience active, Gods will is to be preferred to theirs, and
nothing is to be done contrary to Gods Will for their plealure ) other-
wife the fubjection is not conditional f but abfolute. So alfo, peoples
obedience to Kings ( properly and truly fo called ) is not conditional,
( fi metuerint ) nor is the duty of the King to them conditional , ( fi
meruerint) but each of them is abfoluterjr bound to do ducy in their
own relations, wherein they are one to another, the obligation is abfo-
lute, ( falva <Deo obedientia. ) Reverend Mr. Calvin fpeaks home
to this purpofe, lib><\> injl.cap. ao. S. 2p. preventing an objection
againft obeying wicked and tyrrannous Magiftrates ; At mutuas ( *«-
quies) fubditis fuis vices dtbent pr&fetti. Id jam confefiw fumyverum
fi ex eoftatuis non nifijuftu imperils rependenda e[fe obfeqttia, infulftu
es rationator • nam cfr Viri Vxoribus & Liberi Parentibus mtttuis
officii* aflringuntur^ &c. He fayes , that albeit Parents difcedant ab
officio, &c. depart from their duty,and exceedingly provoke their Chil-
dren to wrath , and Husbands ufe their Wives reproachfully, whom
they ought to entertain kindly ; yet , improbu & inofficious (ubjici*
untur Vxores & Liberu And he adds there gravely , that inferiors
/hould notfo much inquire into the duties of their fuperiors , at every
one fbouldfe arch what is their own duty ; and no think themfelvcs dif-
oblieged from their duty, becaufe the other bound to do duty to them,
is therein deficient : this is Chriftian divinity indeed. As theMagi-
ftrate is not to think the performance of his duty is dependent upon
the condition of the Subjects doing their duty; So, neither are the
Subjects of a lawful King, to account themfelves bound only condi-
tionally to him if he do his duty# 3. The fancy of a tacite , virtual,
natural Covenant, betwixt King and People, (as they ufe to call it;
equivalent to all ends that an explicate and exprefs Covenant can have ,•
over-
(8?)
overthrows the diftinftion that all found Proteftant Divines and Pc*
lkitians make, betwixt a limited or patlional Prince , and an *bfo>
lute Prince , or one who is Integra Adajeflatu , who tikes not his
Kingdom upon conditions prefcribed to him, fo as in cafe of failing
he be fubjecl to their cenfure or punifhment ; Eft alius privcipatut
*b[elutus, faith Rtvet. Pf* 68. p. 420. Eft etiam alius fub con*
kitior.e pafti conventi temperatus , to that fame purpofe Gerhard,
de Magiftrat, p. 935. wherein they agree with Calvtn% lib, 4. in ft.
cap, 10. art. 31. But now, this man is bold to fa y, There u no ah.
fotute King, that fuch a King is contrary to the Word of (jod% ( L,
R. p. 107.) and herein be ( deferting our Ftoteftant Divines ) fides
Vj\iheBfHarm. recognit. lib.de laicn , where he faith, Inter princi-
tem & fubditos eft reciproca obligatio f ft non expreffa tamen taei-
ta t ut Magiftratus pote ft [ubditos ad obtdientiam vi iilius obligatio-
ns cogerejt* fubditi poffunt a Magiflratu d^ftcere, ft capita ttitusfa*
deri* tranfgrediatur. Whereupon and the like fpeeches , Gerhard in
the forefaid place fpeaking , atferts , Totam horum & ftmiiium argu-
tnentorum ftrutturaw uno impttu deceit Apoftolus ; Omnis animat
Rom. 1 3. CNii and fayes, that Barclay ^Cnner us \iAtbtricus ^entitu^
Arnifaus, fotide refutarunt, have refuted folidly the arguments of the
Antimonarchifts, as they have done indeed. But, as to an abfolute
Prince, albeit this Statift fayes,he is contrary to the word of God, it is
moft untiue. For, as our Laws ( which this man cares not to contra-
dict) allows our Kings to be abfolute in exprefs termesJ^.i.P^iS.
a»t 1606. Acl. 2, So the Scripture is not agamft an abfolute Prince,
as our Laws snd we underhand him f ( qui non (umit aut pmitfecu-
res, arbitrio popularis aura ) no King is fo abfolute to rule as he lifts,
(we abhor quitquid Hbet licet) he is fubordinate unto God and his
Will ; and he ought alio to walk according to the particular good
Laws he hath made with confent of his people ; Digna vox eft :.ia-
jeftate revnantis fe alligAtum legibus principemfattri ; and we doubt
not our King dotb, and will do To : but he is fo abfolute, that if he de-
viate (which God avert) he is noc under co-aclive power of Subjects,
that they fhould have Law-claim againft him, and in their Courts of
Nature and Neceffity (as this man loves to fpeak ) pronounce judge-
ment upon him to deftroy him. A Crown was never given him, never
accepted by him, on fuch horrid termes •- far lefs, that by virtue of this
fuppofed tacite Covenant , any minor meer private party of the people
might, without and againft the great body, have liberty to pull, not on-
ly the King, but ail Magiftrates out of the* feat, puni(hing them , and
O pofofling
(90)
poffeflingthemfelves in their rooms , which is the expreffe doftrincof
2{fph. OUt-ftrippinghis }A^tx%SiquitHrq*$patrem non }affibn$ tquit*
4. There are feveral wayes of conveighances of Kingdoms : Where
there is freedom of ek&ion of the particular per fori to reign, there may
poflibly be expreffe limiting conditions, allowing a referve of Power to
fome not meer fubjecls , to coerce and reduce in order diviating So-
veraignty ; As in the Empire of Germany and Kingdom of PoUnd9
( or if there be any like ) whofe Kings are not, vert nominis Reges,
but perfonated Kings and Monarch* , ( as a painted man is not a roan )
there is fome likenefs to a Kingfhip and Monarchy , and fome power
over others , given for executing the Laws : But the Supreme Ma/efiy,
doth not wholly refide in thefe,more then in the mock Kings of Sparta,
when they were under the tutory of the Bphori : But in the con-
veighances of many Kingdoms , and all ( properly called Monarchies )
there is neither tacit nor expreffed Covenants , impowering others to
be Judges over the King, which is the defign thefe Covenants are plead-
ed for; how many Kingdoms are, and have been attained to by con-
queft in a juft War? ( which is a fufficient title, and no the right of
robbers, as fome call it} albeit there be direct oppofition, fo long
as there is power, and a tacit diflent , ( when their power is gone)
yet, the conqueft coming by a lawful 2nd well grounded War 5 the do-
minion and the authority,even over the unwilling and repining fubjecls
is lawful, though k may be made furer,by their after confent to fubmit.
And if this purchafed power be hereditarily tranfmitted, the fucceflbrs
receives power from their Parents,not from the people; nor is there any
fhaddow of tacit or exprefs Covenant in this matter ; if ye Rule we//,
Vee [ballobej you • ether wife, nou 5. If we look to our own Kingdom
of Scotland from the beginning,there will be found no fuch Covenant,
on which the conftitution of the fame is founded: There are four or
five remarkable inftances concerning this Kingdom, to clear the matter*
1. Look to the foundation thereof in Fergus the firft , 330. yeares
before Chrifts birth ; ^uchannan himfelf cannot fay, that he is ad-
mitted King upon conditions : the fubjects indeed by their oath , con-
firmed the Kingdom to him and his pofterity ; but no oath was re-
quired of him, nor of any of his fucceflbrs , till King fames the fixth
his time, ( of which we fhall anon hear.) Of this Fergus, the black
Book ofPafley ( as I have heard from credible Reporters ) faith, Fer-
gufiuife Re gem fecit* 2. Fergus the fecond , the 40. King , the great
refterer of our Nation, who began to Reign, Anno Chr. 404. did by
his valour, ( under the cQnduft of divine Providence , and by the help
of
(9i)
of Strangers, Dates and others , with fome fmall remainder of Scot*,
recover the Kingdom , afcer that the whole Nation was baniftied,
and no Scotf-man might abide in Scotland under pain of death ;
he vrai not beholden to the people for the Kingdom , nor had it by
pa&ion with them. 3. Kenneth the firft , the5o. King, Anno Chr.
tfoj. who deftroyedthe Pi<fb, and enlarged his Kingdom , by the
acceflion of theirs, purchtfing more and better Linds then he had be-
fore, which he diftributed to his fubje&s; he held not this pur-
chafed Kingdom of them, by contract or pa&ion to be fubjeft to them,
on whom, he bellowed the Lands thereof. The 4. is Robert 'Brttce,
the^. King, AnnoC'cr. 1036. Whomour Lawesof Rcgiam M*'y-
ftatem, &c. calls, Conqucftcr mtgnns 1 he re-conquered the King*
dom,when it was aimoft wholly alienated and fubdued by the Englifri,
and but little referred. The Englifh held it for many years : And the
Nobility of Scotland firft at Barwicl^, then at St, ^'ndrtws , in plaia
Parliament, fwore homage and obedience to the King of England*
Yet, that Prince having a profperous gale of divine Providence aflifring
his Valour , recovered the Nation out of bondage : And who will
affect , there were padions between him and the people , to bring him
under their coaftive judicial Power? A fifth inftancc there is, right
memorable in our own times; It is known, our Nation was totally
fubdued by the Englifh, and continued fo , for the fpace of ten years :
The representatives of Shires and Cities and Towns , combined into a
Common-wealcb-government, and fent their Commiflloners to the
meeting thereof at London , where the Kings intereft was difclafraed ;
yet in a wonderful way, God brought him in again , and finding us at
his coming a fully conquered and fubdued Nation , reftored us to our
freedom from the bondage of Foreigners. If aay will fay , that ic
was upon his account, the Nation was brought to the fuffering of that
bondage, and that there did \y bands upon him as our fworn King,
to free us when hefliould be in capacity to do it; It may be an-
ftvered, i« It is known, that when the fatal ftroke that funk us in-
to bondage was given, there was ?n exprefs difowning of his right,
by publick Judicatories of the Land , in the quarrel with the Englifh
Sectaries before Dttmkar. 2. Whatever engagements were upon
him for the good of the Nation; Yet, ifthefemens principles were to
be followed, they could had no force on him, to move Mm to labour
our vindication into liberty ; for, do not they teach , that in the mu-
tual Contract and Covenant betwixt King and People, the People ara
loofed from their duty, if the King fail inhiy, frtngentifiJem, files
O 2 franga-
frAngdtur tliem ; And why then is not the King loofed, if the people
fail on their part ? It is known, that ( although the Nobles , and Bo-
dy of the People were well enough affected to the King, and cordially
loved him, when they were overpowered and could do nothingjyet by
their reprefentatives he was difowned ( which in Law would be reckon-
ed their own deed.) And if a fworn people, defert and difclaim their
King by their reprefentatives, may not the King alfo have the benefite
of the conditional Covenant, and leave them as he found them, in bon-
dage to foreigners. But fuch was his Majcfties Gracioufneff and
Wifdom,as well as Confciecceof duty,that although the Nation had
failed much to him, he would not walk after the counfelsof thefemen.
And we may, {all things confider'd ) aflert, that the people of Scot*
land do rather owe their liberty to him, then he doth owe his Autho-
rity to them, or by vertue of any Covenant with them.
But not to dwell too much on this, as to any exprcfle Covenant en-
Rating the People, or any part thereof in acoaclive judicial Power
over our Princes, to punidi them in cafe of aberrations in Government;
from the foundation of our Kingdom of Scotland , there is no fuch
thing to be found: TZuchannan himfelf can never (how, that before
King ] *mts the (Ixth his time, any of our Icings at their inftalling did
fwear to, or covenant with the people, ( albeit the people have iworn
homage to th£m)none of them all before that time did fwear covenant-
wife at their reception of the Crown, nor can it be evidenced, thae
Loyalty was engaged to the King, if they thought he ruled well and
no otbertyife. Some of our Hiftorians cited by tBlackyooodimikt mention
of one of our Kings, Gregory the great, who did reign Anno Cbr.
2j6. whowhenhewascrown'd, did ( in his piety ) fwear to defend
the liberties of Chriftian Religion, of the Church, of all thePriefts
and Minifters of Religion ; and ordained, that all his Succe(fors,Kings
of Scotland, fhould fwear that oath at their entry to the Govern-
ment- Yet this is not mentioned by 'Bttchannan , lead: perhaps our
Kings might think, obligations do lye on them by that Law, to main-
tain Popery, far advanced \nCjregories time. But no other oath is
mentioned, till J^w^/ the fixth his time; when he was in the craddle,
his Regent Murraj framed an oath to be fworn by him , and his Suc-
ceffors , recorded Parliament i» King ]*mes the 6. but that oath
r>Gver any did fwear for him, ( albeit at his Coronation in the monetfo
of ]utji before that Aft, which was not made till the 1 j, of DecemL
after, Anno 1167. the Earles of Mortoun and Humeydid promife fome
fuch thing for the King, as "Btichannan fayes ) nor did he himfelf even
. fwttut
( n )
fwear it, when he came to be Major and from under the Tutory of
Regents. When he entred a&uaily to reign,and accepted the Regiment
in his own perfon, Anno 1577. being of the age of twelve years, no
man durft ever offer that oath to him , nor when he came to be of full
and perfed age. Nor, but that it is in it (elf ( and rightly underftood )
a good and godly oath, but in regard of the evil Principle?, with which
fome Subjefts were in that time poifoned, as if fuch an Oath and Cove-
nant gave a coa&ive right and power to Subjects over their Prince, in
all their apprehenfions of his failing ( as now we are taught by men of
thefeditiousftamp ) it was thought fit to wave the putting fuch an
oath unto him at bis entry to the adual Government ( he not having
taken it before ) that the fancy of fuch a coa&ive Covenant, which
might breed evil humours in the Subjefts,might be removed. Whither
King Charles the firft did fwear that fame oath, recorded in the firft
Parliament of King James the fixth, we cannot certainly Uy ( there is
nothing left upon publick record of that matter at his Coronation)
but if he did fo , he was the firft King of this Nation, that received
the Crown irv way of Covenant with the people, or fwearing to them
yet had he reigned eight years over us before that time 1 and no man
durft, or in reafon could fay, as cow is printed, that he was no King
till he took the Coronation oath. How this came to pafle we know
not, but it is to be believed on good ground, could that King once have
thought, that his taking of that oath ( although it be in it felf godly
and good ) fhould have been fo far miftaken by his Subjects, as that
he fhould have been thought thereby to have fubmitted himfelr to their
cosSive and punitive power in every cafe,wherein they, or any party of
them ( being meer private perfons)migbc think him deficient* he would
rather have endured any death , then fo to caft himfelf away , at the
pleafure of maiecontented parties amongft the people, taking advantage
againft him by that oath. But it ftiall be avowed, that that King of
glorious memory, did never fhrink from the obfervance of that godly
oath , whatever the malice of his clamorous and embittcr'd enemies
represents to the contrary. Neither hath his Majefty that now reign-
eth , fwerved from the oblervation of that oath hitherto, and we are
hopeful, Gods grace fhall preferve him hereafter from any fuch thing.
But the matter concerning this civil Covenant, is not yet at an
end; for, the Author of L> R. bends his wit to wreft the holy Scriptures
to mike this Covenant neceflfaryX yea,for fuch ends as he defigns, viz..
tb: coaUion and f*ni(fring of the Trir.ce ) and backs his wrefbd
Scriptures with fome fopbiftiul reafonings, Did we indeed find futfi-
cienc
cient ground for fuch a Covenant , or for fuch ends in holy Scripture*^
we fhould ftrike fail , and no wait for ragged reifonings to caftduft in
our eyes. But when we look to Gods directions , about fetting up of
Kings amongft his people, and upon the doing of the thing fuitably to
thefe directions* We profeffe in fincerity, that we find nothing, but
that ic W3S Gods mind, that both King and People (hould do their mu-
tual duties ( the one to the other ) but that there is any fuch Covenant
impowering people to ufe force upon the King, to throw him down,
punifh or deltroy him, when they or any particular party of meer pri-
vate perfons apprehend the ends of Government to be perverted.
There is no mention of any fuch Covenant, T)eut, 17. where the man-
ner of fetting a King over them is prescribed ; there is no fuch thing
done, when Samuel by Gods appointment, anoints and fees a King over
the people : nor is there any fuch thing found at the entry of any of the
Kings of Gods people to their Government : only there are two in-
ftances ( upon fpecial and extraordinary occafions ) of fuch Covenants
betwixt the King and People, the import of neither of which, is to
ftate the people in coadive judicial Power over thefe Kings, and which
cannot by any Logick be drawn to be Patterns of neceflary doing fuch
a thing in all Kingdoms.
Thefirft inftance is of David, 2 Sam. 5.3. 1 Chr. n. 3. where
(though he had reigned feven years and a half in Hebron , over the men
offudab, without any fuch Covenant 1 iSam.i.q.) Ifrael and the
reft of the Tribes , having all that time refitted David and cleaved to
I(hbo(btth , Saul's Son , as their King, 2 Sam. 2. 10. The King being
killed, and Abner the General , they come to a fubmiflion to David •
and he being willing to entertain them, enters in covenant with them,
in a piece of holy policy meet for that time, to gather together the
fcattered people of God, who might be tempted otherwife to other
courfes ; they were now coming to be his Subjects , who were not fo
before, but were under another King ; and fit it was to give them fc-
curity,touching his good mind toward them, they having fo long flood
it out in arms againft him. But the queflion is, what was the nature,
the matter and import of that Covenant : The Scripture fayes not , it
was fuch a Covenant , (as thefe men would have) lfbak rule you right'
h> if you obey me dutifully, itherwife not, (upon the Kings part) And
upon the peoples part, We (ball obey you and be (ubjefl; to you, if ye rule
us rightly ; otherwife, W* will not , but ufe our co-aUive power upon
you, to dethrone and defroy you an%puni(b yotu That there was any
fuch conditional Covenant expreffed or meant, is far from the truth :
David
. (9$)
David neither minds to admit them to be his Subjects conditionally,
or to fubject himfelf to their co-active power • nor minde they to offer
themfeives to be his Subject* in fuch terms. On the contrary it ap-
peared cleirly in the Text, that they recognofce his right of reigning
over them is from God, and that he was not fubject to be removed by
them ; fee 2 Sam. 5.2. 1 Chr. 11. 2,3. They fay, The Lord (Aid t9
theejhovjh Alt feed mj people ldac^/ind/hAlt be Captain or Ruler over
thtm. And it is added, Therefore they came , &c. arJ anointed him
King over lhiz\,acc$rding to the JV*rd of the Lord by Samuel. They
humbly declare him King whom God had conftituted,whom they could
not lawfully reject : and it is impious to think , that they recognofcing
Gods confticution of him , yet fhould fancy a Paction or Covenant,
giving them co-active fuperiority over him , to remove him when they
thought meet > though God had fet him on the Throne by a fpecial ap-
pointment. All the Covenant that can be fuppofed here , Is upon the
peoples part , an engagement to humble fubjeclion and homage ; And
upon the Kings part > a Covenant of indempnity for former oppofitions
to him (wherein they had need to be comfortably fecurcd ) or at moft,
we (hall not repugne, if it be called a Covenant both of protection and
right ruling of them • yet fo, as not fubjecting himfelf to their cenfures
or co-action, or that they fhould be his Subjects only upon that condi-
tion, being otherwife free to fall upon him. The Covenant may be to
mutual duties, and yet on neither fide conditional, but abfolute ; each
party oblieging themfelves to their own duty abfolutely, but not on
condition that the other party do their duty. As if a man bind him-
felf by oath to give me one hundred poundsj and I bind my felf again by
oath to him,to give him one hundred pounds, without conditional pro-
vifion that he pay me the money he promifed me : Albcic he fhould fail
in his oath and not pay me, yet muft not I fail in mine, butmuftpay
him; becaufe my oath is ftparate from his, and independent upon it,
and hath a feparate obligation abfolute , which ao failing of the other
party to me can loo fe. Indeed the cafe is otherwife , when there is a
reciprocal contract of things to be done by one party, upon condition
of iorne things to be done by the otheri ( as in Covenants of Peace be-
tween Nations) there the breach of condition by one party, loofes the
promlfe of the other, which was only conditionally made. But , fub-
Jeetion is not engaged to Kings conditionally3but abfolutely, albeit obe*
di?nce to God be referved , when any active obedience contrary to him
is called for.
Again , for the other inftance of the Covenant , Which febciadab,
made
(96)
made between King foafh and the people, iChr. 13.2,5. i Kings
11.17. this was aJfo made upon an extraordinary occafion, (for or-
dinarily, we never hear of any fuch Covenants amongftGods people
and their Kings ; and cxtraordioaries cannot Found ordinary Rules.J
tsithaliah had murthered all the royal Seed , 2 K}ni% n' 2 c^r% 23%
except foafb, who was kept fecret fix years in the houfe of the
Lord , while the ufurper polTeiTed the Kingdom : Now when the
godly Prieft Jehoiadah , the Kings Tutor, fawafittime, he ingaged
the principal men in Covenant of fidelity to the King, 2 King, u, 4.
and fiie wed them the Kings Son ; This was a neceflary piece of holy
Policy, when the Ufurper and fcer faction, had fo long (trcngthned
themfelves , toengige the chief men to fpecial fidelity to him. And
after that , 12. 17. He brought forth the Kings Son , and put the
Crown upon him , and gave him the Teftimony % and they made him
King and anointed him, and they daft their hands and [aid, Godfave
thel(jng* and Jehoiadah, made a Covenant betwixt the Lord and
the I(j9tg and the people^ and that they fhonld be the Lords people, be-
tween the King alfo and the people, foafh was then but (even years
old^ and not in capacity to make a Covenant with the people 5 but,
his godly Tutor did prefide in that bufinefs : But two things to our
purpofe are remarkable ; 1. That he is Crowned and made King be-
fore the Covenant is made , ( as i> clear in the Text ) which crojfes
our Antimonirchifts , who alTert , the King cannot be made King,
untill he make the Covenant with the people , and that he gets the
Crown and royal Authoriry,Covenant- wife and conditionally ; where-
as, here he is made King antecedently to any Covenant, as the Text
clears it. 2. That albeit the matter of King and peoples Covenant
with God be expreffed , viz. That they fiould be the Lords people ;
yet, it is not told us, what the tenor of the Covenant betwixt King
and people was, nor what the Kinp or Jehoiadah Covenanted in his
name, the young King of feven years old, what could he fay in Cove-
nanting ? Jehoiadah was only Prefident in the matter. *Diodat feems
to fay well , that in this place, Jehoiadah made the people (wear aU
ledgianee and fidelity to the I(ing, ( as before he had made the Rulers
do, verf. 4.) and no raore,A* tool^an oath of fidelity of them : But,how
fhall it be cleared , that it was conditional , and with a refervc of
coaftive and punitive Power over him ? ( as thefemen will have it.)
But palling from this , let it be fo, ('which cannot be afferted with
warrand ) that all the Kings of Judah, made fuch conditional Cove-
nants with the people, ( as is fuppofed ) yet , will any judicious man
force
(97)
force the particular cuftoroes of^thac Nation on all Nations , tfae
might be beft for that Nation that was not (imply beft, their cuftoms
without a Law of God bearing a fhnding reafon , cannot be obligatory
•on others, leaft we judaize too much. But the conftant practice of all
the Prophets and people oPGod in that Kingdom , wtien their Kings
were very wicked, idolatrous and tyrannous , fpeak* clearly , that they
never had fuch thoughts of a Iberty by vertue'of covenant, go fall
with violence on their Kings : The Prophets of God,never taught them
infurrections againft: Kings, ( as falfe Prophets do now) albeit they had
as great caufe as ever people had ( under forac of their Kings ) and
were in capacity probable enough to crufh *hem , they never fuggefted
to them that their obligations to fubjedion unto their Kings, be-
fng but conditional, they were fetfree, when they became foex-
-treamly wicked, idolatrous, &c nor did ever Godly people, (although
they (Irived to keep themfelves pure , and to gain-ftand in their private
capacities the evils of the times) think themfelves free-, to ufe vio-
lence againft Powers above them ; had tbis#been their duty , no doubt
Gods Prophets would plainly and down-right have told them of it,
without circumlocucionsjbut this they never did; eithej* that wa< no du-
ty , or the Prophets were not faithful in not adraonifhing them of their
durv : When at firft , that people fought a King from Samuel , they
refolved not to take him conditionally, fi bene regnaverit , but with
all the faults that might follow* him ; neither referved they Power to
coerce him, ( which had it been in their thoughts, would .eafily have
anfwered and weakned Samuels terrifying diflwafive ; for they could
have faid, we take him only as King , on condition of his good behavi-
our ; othefwife, we will take order with him ) but would have one, as
other ^Nations had Kings about them, ( of whom Buchanan fays, they
were not legit imi Reges, but tjranni in his language , becaufe not un-
der Law coa&ion ) And fo alfo» they behaved themfelves toward
them, not ufing them as they deferved • but forbearing violence
againft them, although they were yery evil#Princes many of them.
Butytt farther it is pTreffed, that fuch an Oath and Covenant be-
twixt King and People- was in ufe then, becaufe, Scclef. 8. 2. It is /aid
Icounfel thee to ketp the Kings commandment^ and that in regard of
the oath of God. Therefore , there was ( fay rhey ) an Oath or Co-
venant betwixt King and People. Anf. i. Thcmoftthatcanbejpade
of this place ," is ( as Tfiodat in his note thereupon affirms ) that the
fubjetls (wore the oath of allegiance and Obedience \o the King, up-
on the ground whereof, they were to obey hira j it was at moft jadus
P mi la*
ttntlaterum ( as they call it in the Schools ) but it imports not mutual
engagement of the King to them, or that he iwore to them, much lefs
that the Oath they made to him was conditional, with a referveof
Power to puniih him for his deviations ( which in this fame King that
writes this were very great ) albeit we grSnt all fuch oaths to Kings
to be underftoodj/Wwj/'r* \Deii & faiva Deo obedientia. 2» We do
not fee ground to aflert, that ordinarily amongft that people, there
were oaths of fidelity and obedience given to their Kings ( whatever
was done in the extraordinary cafe's above mentioned ) far kffe, that
Kings, engaged to them by oath ordinarily; both the King ruled with-
out fuch an oath, and the people obeyed without fuch an oath or en-
gagement. Neither is there in Deut. 17. or 1 Sam. 8. or any where
eife , fuch a ruleTet in the initiation or constitution of the King, that
any fuch matter fhould be done. Nor hear'we in t>e Hiftory of this'
fame King Solomon , who writes this, that when he entred to the
Throne, either he fwore to the people, ot they to him , unlefle per-
haps, 2 Sam. ip. 24. may import this as to Solomon, Junius tranf-
lation of this Text ( wherein he is followed by Cartwrigkt ) may well
paife, pr&liitutnw Regit obfsrva, fed pro ratione juramenti Dei, i, e.
Keep the Kings Commandment fo far as it may be kecped, retaining fi-
delity to God, to whom abfolute and illimitcd o&edier <# is fworn ^ So
not the motive of obedience to the King fbecaufeof the oath fworn to
him) is heie imported, but only the meafure and moderation of cur
obedience due to him,fo as it may confift with the duty fworn to God:
our obedience to the King is here cautionated ( faith Cartwright )
dummodo non fngntt cum jUramento quo divino iryperio obftriQi
fuMusywc are to obey him. 3. We may hold clofe to our own translati-
on, andyetnotbenecefficate to grant,fo much to be fpoken of r\erea*s
anoathof the people to the King ; let be a mutual Oath and Covenant
betwixt King and People/neither ofwhich was in ordinary ufe amongft
that people, nor mentioned in facred Scripture as ordinary. For, they
were all bound by oath to obey all Gods Commandments ("this was the
oath of God )and amongft his Commzndments,this was one,that they
fhould obey the King in the Lord, and obey all the Kings lawful Com-
mandments, in regard of their general oath and engagement to God , to
obey all his commandments : they were bound to obey the Kings Com-
mand under God, and in fubcrdination to him, albeit they never took
any particular oath to obey the King, and dealt hot covenant- wife with
him. And thus'the fenfe runs fairly, Icounfcllthee to kecfthe Kings
eommandment) and that in regard ofi (or, propter ) the oathofGodt
becaufs
( 99)
becaufe thcu haft fworn to obey God, obey the Xing inalllawfuf
thing?, forthis is the will of God. The motive of obedience is taken
not from any particular oath made to the King , but from the general
oath made to God, engaging in all things to obey him.
But yet this bufinefs of the civil Covenant is not at an end ; ftr, it is
urged ( L. tf. P.97.) that this Covenant tyes the King (bt\t tacireor
exprefle ) not to God only% but to the people, and brings him by recipro-
cation of bands J g be under a Law^ob ligation-^ o be (ubjefito the peoples
cenftire And punijhment in cafe of failing, as well as they are fubjecl to
to him in cafe offailingyand that all covenants and contrails betwixt
psan and man, bring the covenanters under a law and claim before
men Jf the contratt be broken* And that the King becoming bound to
the people, he comes under aftion and claim by them if he fail, and is
punijbable as thej arey if they fail, tsind that the King and they ,have
a mutual coatlive power one over another, and are mutually Magi"
firatesone to another ; and the people y if the King fail, may judge him
in their tribunal of neceffity ; and that there, needs no judge on earth
between them , more then between two Rations independent one upon
another twhen they warr together. And that in reformations of things
amijfey ( especially in Religion ) people may extraordinarily intrude in
the Magiftrates office, and not only reform them felves aftibus elicitis,
but reform others affcibus imperacis. And that people , byvertue of this
fuppofed covenant jn ay ( when they fee caufe) formally andefetlive/y
excercife upon their Kings that royalty Which they have in them-
felves virtually and fountally. Much of chat fort offtufTeisto be
found, queft. 14. 40. and every where in that Bo'ok. And it is la-
mentable, that while they who labour to preferve Gods order in the
World, (hould be branded as flatterers and Parafits of Princes, fuch flat-
terers of People to their own QDnfufionand deftru&ion, fbould ( wich
their writings ) have fuch entertainment and countenance. But yet it
rouft be faid, that L> R. is far more tolerable then Naph. for, what he
grants only to the body of the people or the inferior Rulers and Nobles
with the people , in acting againft the King , 2(jpht. extends in fa-
vours of any party of mecr private perfons amongft the people againft
all Magistrates, fupreme and fubordinate 5 and affirms, what the whole
body with inferior Magiftrates may do againft a King ( deviating from
his duty ) any fmall part«of meer private perfons ( if they have ftrength
enough ) may by vertu* of the Covensnt, do the fame againft ail Ma-
giftrates fupreme and fubordinate, r.qtonly as to refifhnce, but as to
revenge and punifhing them.
P 2 A few
(ioo)
A few notes (hill be fufficient upon the former Doclrlhe, and theft
the matter (hall be at an end. i . Where a Covenant is made between
a King and a People, ( a King I fay, that is truly fuch a one ) its grant-
ed that the Co; enant on the Kings part binds him not only to God, in
relation to the people,as the object of his duty,but doth bind him to the
people forma'ly, yet not (o as>f he be deficient in his duties , they are
enftated in a power above him, to fit as his Judge?, or that they arc
loofed from all ducy to him, and free to do him violence. If a Father
(wear to do his fatherly duty to his Child, that makes not theChild his
Superior to punifh him if he. fail; when a tylinifter is admitted to teach a
people, he ("wears to them to be dutiful , but they are not therefore
made his Superiors to punifh him if he fail. It is a raoft falfe aflertion
that goes alongs th \t whole Book, that a right is given ( by the cove*
nant [worn) to the inferiors andlnbptts in the foliticl^Societ j Jto judge
andptir.ifi their fuperiors in cafe of Jailing. No man can lawfully be
judged and puniflied ( whatever contract be) by another then his law-
ful Judge that is above hipn in that Society, whereof he is a part, L R*
Pag. ioo. 101.
2. There is a very great difference between thefe who are in dif-
ferqnt political Societies,when they break their Contracts or Covenants
one with another ; and betwixt the head and body, or members of one
and that fame civil Society. God having allowed lawful Wars, allows
feekingof reparation or repelling of wrongs done by'one Nation to
another, by force of the Sword, when no rational means can bring the
doers of the wrong to do right ; and there being no other remedy, he
bimfelf, the Lord- of rpft* and God of armies, fits Judge and Mode-
rator in that great bufinefs , acsd in the uk of War is appealed to as
Judge , there being no common Judge en earth to fie on the caufes of
thefe independent Nations. But God, having fet and eflablifhed in
one particular and policical Society or Nation, his own Ordinance of
Magiftracy, to which every foul muft be fubjeel:, and all fubject to the
Supreme ; be hath not put the puniihing Sword in any hand , but in
the hand of the Magiftrate his Sword-bearer , Rom. 13. Nor hatrTal-
lowed liberty to meer private perfons to manage it againft the fupreme
Magiftrate, no nor to inferior Magiftrates fas to him) whoinrefpeel:
of the fupreme Ma jefty, are but private perfons, whatever they be to-
ward their inferiors. TheMjgiltrates ( chiefly the"SupremeJ are by
their official power above the whole Nation ; and as abfurd it is to
fay*, they are above the powers' which God hath fet over them, ( as L.
-S.f.46o» faith Thrafonically t'he hxih proved nn^nfmrub 1 j) as to
Cioi)
fay, that every Parifli is above the Mmifter, in an Ecdefiiftical way,
though he have official power ever them all • or that every Lord in
Scotland have their Tennents and VaiTals above them , a thing which
the Nobles of Scotland, had need to look to : For certainly , the Prin-
ciples which lead to fubjed Kings to people, lead clearly, and by un-
doubted confluence, to fubjeS them to their Vaflals, and to all under
them 5 yea, and all Matters* to Servants , and Parents to Children, and
to confound and invert the order of all humane Societies. This truth
we muft cleave to , that in one and that fame civil Society where God
hath appointed Rulers and ruled t Subjects cannot withoutYacrilegious
intrufion and contempt of God , fnatch the Sword out of the Magr*
Grates hand to punifh him with it, ( though in fome particulars he
abufc it) Neirher can a War, intended for this end by meer private
perfons, be lawful againft their head or heads; nor can any forraign
War be managed , without a lawful Authority on the Part of the un-
dertakers.
3. It is a very falfe alTertion , That the people gave the Kingdom t$
David only conditionally , if he did fuch and fuch duties to them •, and
if net, referving power to dethrone him , L R. p*9j* God having
fee David upm his holy hill as his K ng , and not only made him King
by his Providence, but exprefs d^fignmenr, fpecial command and word,
none on earth were left at liberty to undo what God would have done
and appointed to be.
4. It is very weakly reafoned , ( L. R. p*9j> ) That bee an ft Gods
people may humbly plead with kimfelf? upon tie account of his oven
fidelity in promifitg, or fas this man fayes) have aUion of Law and
jusquoddam fa bold enough exprelTion) againfi (fed to plead Vtitb
him; that therefore the Kings Covenant gives the people ground of
civil aclien again ft him , to coerce or punifh him* It had been better
faid, that upon this ground they might humbly plead ftith him, fuppli-
cit and reafon with him as Gods Deputy , bearing the imprefs of his
Majeity and Soveraignty on earth. But , as God cannot ocherwife bz
pleaded with,upon account of his promife, ( wherein he is bound not f 0
much to us,as to his own fidelity to evidence it, reddit ille debita mmili
debens) and cannot be pleaded with by force or violence : So his De- "
puties on earth, on whom , under hirnfdf, he bath ftamped inviolable
Majefty, whatever they be fas Calvin writes, in the place often cited j
are not to be pleaded with by ftrong hard and force { howfoever h
fomethiogs they mifcarry , 1 thing not competent to the Majefty of
God) Bor, he bab act in his Word given any coaimiilioD to any of '
(102 j
their Subjects to rife violently againft them, or ufe the puniftiing Sword
upon them. If this commitfion can be produced, we have no more to
fay , but Good ii the Word of the Lord : but till this be feen , we (ball
cleaveto-Kom. 13. that makes the Magiftrate the only Sword-bearer
of God to avenge orpunifh , however perhaps he hath his aberrations
in uling ic. If this man can fhew a Superior on earth to ufe the Sword
upon the Soveraign Magiftrate, people (hall have fair liberty to plead
their claim or Jaw-fuitas he calls it before him. Buj who will judge
ic more reafon, that thefe who are Plaintifes fhall be judges of the Par-
ty they complain of, more then the party ( or Prince) Judge to them ?
Is not this a perverfion of all judgement that in one and the fame body
politick, the accufer and judge (hall be coincident in the fame perform
orpcrfon? And they (hall ufe the puniihingJSword over all Rulers, to
whom God nevercommitted ir, the notions of original, fount aint y vir-
tual royalty in tke petple, Which they may render formal, efftttual and
aft ttal, when they [ee fit, are but high flown unregardable fancies of the
matters of confufion. All magiftratical Authority is 'originally and
fountally in God alone, whofe Minifter the Magi(irate>is ( and not the
peoples, although for the peoples good ) whatever interefts people^may
have in inftrumental application of the power to fuch or fuch perfons
fometimes; Government is not in the people virtually (though wrong-
oufly fometimes they ufurp it.) No man hath the Power of the Sword
over his own life, nor over the life of his neighbours , (as he is a pri-
vate man, not inverted with magiftratical Authority ) and fo cannot
tranfmit that to another, which he hath n&t himfeif. None have this
avenging Power of the Sword over mens live?, but the Magiftrate,
alone, whom people by Gods law are bound to choofe, if they want
one in their Societies and Combinations, but whomever they defigne
they do not empower him ; it is God by his Ordinance that doth thi?,
the Power is frdtn God, not from them , albeit the application of the
perfon to the Power, or of it to him, be inftrumentally and difpofi-
tively by the peoples aft, where they have liberty for fuch acts. .
5. Though it be true, that all Covenants and Contracts a mongft
men-, embodied in a Society , brings each of the contracted under a
Lawclaim, in cafe of failing, (coram fudiceproprio) before his own
amd competent Judge ; yet, it is not true , that any Contracts betwixt
man and man in one and the fame Society , gives the party keeping
contract, coactive Power over the party breaking ; it is true, the Judge
hatha coactive Power , to lay forth in behalf of the keeper againft the
breaker , but that is not the keeper his coactive Power, but the Judges
employed
r io3 j
employed for bis good; the one party is not Judge of the other, but
theMagiftrateis Judge over both: Now, there is no Judge over all
Magistrates, nor the fupreme Magiftrate, before whom a complain-
ing people can plead wrong done to them ; This complaint lyes before
God only to take order with it. And k muft needs beaftrange
aflfertion to fay, (asfomedo) that it leads Kings to Atheifme, to tell
them , Thcj are countable to God enly ; whereas this leads them
genuinly, to ftand in awe of 'God, and the leffe fear they have from
men, to be in greater dreador of more terrible ftrokes from God, if
if they do wrong s drdinarily where there is much fear of mans punifti-
ments,there is left? fear of Gods; but when it is told Princes, the more
exemption they have from roan, the more terribly will God handle
them , if they do wrong, this may make trje highefl and ftouteft heart?,
to tremble at the dreadful vengeance , by the hands of the living God,
which will ftrike a deeper ftroke then creatures can.
6, To provok$,people to go about the medling with the advancing
Religion, atlibus Imperatisy which is the Magistrates part ; and not
on\yn^ibuselicitisy is but a ruining of all order God hath fet; the
imperate ads for advancing Religion, are not to be done, but by
thefetowhom God hath given the Empire: It is not his will , that
people run outof their rank and calling to fervehim; more then it was
his will, that Saul or VzzUh offered facrifice or incenfe ; the works
were good in thcmfelves, but the worked were. not warranded to
do the fame ; extraordinary necedscies , are more ea(i!y pleaded then
juftified , as ground fufficient for aftions, whereto there is no extra*
ordinary call. If Magiftrates be'deficient , as to thdr imperat ads
in advancng Religion ,• private prrfons are fuirlciently difcharged , if
they keep themfelves pure, and do what poilibly they cm, for advanc-
ing Religion in their private capacities, and by their elicit ads : Nor
* ("hall they be involved in guiltinefs, for not intruding in the Magsftrates
office,or doing his duty* ( wherein he hath failed^ If a mans eyes be put
obt, his ears or other fenfes , will go as far to fupply thacdefed, for
the good of the body as may. be , yet, canr.o: help the body by elicit
ads of feeing] So,whatevcr length private perfons may go,for the good
of the body, they muft notgotoexercifeand cxerc formally ads Ma-
giltratical , upon whatever pretence of extraordinary need, (which
will never be wanting to a peop!e, enfiamed with a feditious fpirit)
lAugufl* Lib, i,contra Itteras Petilidr.l , Auferendaidota nsn pott ft
qui fpt am jub ere privatis. Lad. inJHft S. 20. Defendenia eft Religio9
a privatis omnibus non occiicpttoy fed moriendot &c. K is .a dange-
•rows*
( 104 )
reus anddeftruftive tefient, to be held forth to be believed by people,
That in all cafes, rthither concerning Religion or Liberty t when they
account the Magi/Irate to pervert the Cjovernment , that they are
eatcnus, and fo far even as they bad no Kir,£ , and that the royalty
hath recurred to themfelves^and they may at! and exercife it formally
as if -they h*d no King at all* which is the exprefs Doftrine of £.
R, p 99. 100. And more intolerable is Zfapbtali, who grants this
not only to the body of the people and inferidur Magiftrates, bu^to any
the kaft meer private part of the people , againft the whole body , and
againft all Magiftrates kipreme and fubordinate* Where,or when /hall
confufion* end, if thefe Dods ines have faith or free paffage ? .
CHAP. IV.
Anent the following of Phineas fact $ of heroick or extraor-
dinary imfulfions ? and concerning [ome comfes taken at our
fir fi Reformation? and their exempt Urine j rs \
m
THat every man.ftiould walk in his own calling with Goc*,
1 Cor* 7. 20. and <pihoTiy.eie'$cu mwx*fytv, love the honour to
be quiet, and do his own bufinefs, 1 Thef.'q* y. yea , ambi-
tioufly contend (as the word bears \t) fo to do,is agreeable to
the mind and will of the CJod of Ordec ; it is a godly ambition to a#
within the precincls of our own calling .* but Sathan driving to make
men *t&w*s and cLyv7roTd,KT*s, diforderly and unfubjecl: to thefe whom
God hath kt oVer them, under fevertl colours, 0) extreme neceflityjhe
lawfutnefs of the matter of atlionj in tbemfelvesy the goodnefs of ends
And intentions ythe want or deficiency ofothets to do the rvorJ^y mens oven
f rotable capacity tc do ity doth often drive men out of their ranks and
ftations, to acl: fuch things whereof God will fay , I never required *
them at your hands ; in your hands they are ev'^l , quia ego Don juffi i
and becaufe fometimes God hath given extraordinary callings , or ir>-
cited men by his Spirit with heroica! motions, to fuch ads as were not
according to ordinary rules of procedure , thence they would bring
warrand for their irregularities, and for going out of their line* This
vain OntorNapb. (p. 21,22, 23, 24] 25. J catches hold on the in-
ftancc of Phineas , Numb. 25.7, 8- executing juftice upon ah Ifraeli-
tifli Prince, and will have that a precedent for any private perfons (fuch
as lately did rife) under colour of high pitches of zeal and fortitude,
whereto they are incited (as he fayes by Gods Spirit) to execute
juftice
f io5)
/uftice upon all the powers and people of the Land, they being fallen in
fach a fearful apoftafic as ( keeping the true proteftant Religion ) to
vary from them in the external ordering of the Miniftry of the Church,
and embracing that way and order , againft which there is no command
of Chnft • yea.for the confonancy whereof to his word, much and very
much, may be faid and hath been. And although he cannot but fee
the dreadful confequences of extracting a general rule for thefe times
out of fucb an example,yer, though he turns himfelf ProteusA'ikt into
many fhapes, diftinguifhing about heroick and extraordinary motion?,
denying Phineas ad to be extraordinary,but only heroical,raiking much
of good intentions^ \v2rrandablenefs0f the woikin it felf, deficiency
of others in doing it, and of Gods power to give rare ruroickincita-
tions, &c% he cannot by any thing he fayes, put a fufficient bar againft
confulions under fuch pretexts, but he opens a door he cannot tlofe
again. And the refult of all is, tofafteH the laft infumttion upon the
holy fpirit of God, to juftifie their attempts againft all Authorities in
the Land; and to aiTert, they were no more to be condemned as Trait-
ors, then Phineas fhould be for his executing judgement, feirg they
were led with the famefpirir, and had as good warrand as he. And
thedefign further is, to inflame people again to the like courfes, under
the like pretences, for juftif) ing the fame.
When this mans difcourfe concerning Phineas facT, and theexem-
phrinefs thereof, and concerning pretended extraordinary or heroick
mcitations he ts'kes of, was firft looked upon ; men of any judgement
confidcr'd ,that as the former bloody infurreclions were endeavoured to
be juftified by him, fo he was laying down grounds for ferae mercilefs
maiTacre, or horrid afTaiTinations on perfons in power, and others ( if
any people might be found fo deferred of God, as to be ferviceable to
him in that wickednefs ) for now no man can have fecurity of his life,
if any private perfons be allowed under Phineas cloak to come and
cut the throats of all, whom this man will point forth as black Apo-
fut«, Such deeds muft be fatherd upon the holy Spirit of God, and bis
excitations to zeal ; which are held a fufficient calling, though that fo
called zeal, will prove no other but a corrupt luft, proceeding from an-
other fpirit. And we muft forfooth ( when thefe men will have us fo
do ) own thefe irregularities as being from God,and fayv He is employ-
ing the vpea1^ things and foolifo of the Veer Id to confound the mighty
and wifef andmufi not condemn them as V furpers, or Intruders {ai~
though thtj he but metr private men ) more then W* Would have done
Phineas in bufecJ, Thus he.
Q^ What
(i°0
What great Villanfes have been under fuch pretences carried on in
the world, by perfons taking their heroical motions and excitations of
zeal, for a fufficient calling to their irregular actions ( which is thedi-
red: Do&rine of this man ) the World knows well* How the Munfter
madnefs was carried on under extraordinary (hewes of zeal, is knownf
and hoivalfo God confounded that way. Themurthers of the two
Kings Henries of France , ( the third and fourth ) have been famous
or infamous inthislaft age, by the cruel hands of two Zelots, in-
flamed by feditious Predicants and Jcfuits, they fell. The atTaffinates
a&ions were cryed up by fuch as kt them on againft thefe 2fjtoes of
the time ( as thefe Kings were called by them ) as anions mofl: hcroi*
cally zealous, mob Phineas like, proceeding not from common vertue
er gt&cejed a dona fpeciali Spiritus Santti, (proh nefas \) And they
taught, that it was of God to excite thefe mifcreants to cut the Bafilick
vein ( as they fpake ) to prevent the State and Churches falling into a
burning feaver. And to come neerer home, the remembrance of the
Gun-powder Traitors, who attempted at one blow to deftroy King
James and all his Family and Parliament, is yet recent: a deed which
wanted nothing of the high commendation of an heroical and Pkineas-
like fad ( amongft the Zelots of the antichriftian party ) but that it
vvanted fuccefle, which marred all. Further, in the time of Queen
Elizabeth of England , Anno 15 91. Some male- contented Pref-
byterians, being taken in the head with the fame fancy of Heroical mo-
tions of zeal, as a fufficient calling to attempt fomething beyond rule,
in the defolate and colapfed eftate of the Church ( as they call'd it ) be-
gan firft to queftion and propofe it as a cafe of confeience, // in fuch a
cafefiod might not give fuch high meafures of zeal, fortitude ^courage
and rare excitations of his Spirit to meer private perfons againft
epprejfing power s9 which might Be a fufficient call to attempt (ome-
what againft Magiftrates% not f nit in g ordinarily rules , and commit-
ting the event toQcd. The. men Vitlt%Arthingtony Coppingert and
Hacket the chief of the three , as they were all marvelous zealous
for the discipline ; So this third having debauched his eftate, furpaffed
in zeal this way ( perhaps looking for fome reparation by it ) and was,
(as thcHiftory tells us ja man of higheft pretences of the internal un&i-
on of fpirituality and of pure zeal , and one who could ex tempore
pray to admiration. The godly Miniftcrs, who were of their perfwafi-
on in matters of difcipIine,for the mofl: parcdifliked,and dilTwaded them
from their courfe ( albeit fome too furious entertained and encouraged
them.) After this, they went to action; Hacksts two complices went
rio7;
to the raoft open and publxk ftrects of the City of London , declaring
to them, that Backet (who was to be found at his lodging, in one
Mr. Walkers \ti Cripple-gate) was fentofGod, to reprefent Jefus
Chrift on earth,with his fan in his hand,to feparatc the pretious from the
vile and to ereel the holy difcipline in all Europe ; they having a great
concourfe of people flocking about them, declared themfelves to be
his extraordinary Prophets , the one to preach vengeance to them,who
would not obey them ; the other to preach mercy to all , who would
obey them. And in the great concourfe of people, they ceafed not to
cry, repent, repent, O England\ and embrace the Gofpel , and op-
portunity of Reformation. As for the Queen , they cried flie had fal-
len from hrr right to the Kingdom ; And that moft of her Counccl-
lours, were but betrayers of the Kingdom. And all their doctrines they
fct forth, with terrible imprecations againft themfelves, if they fpake
not truth.
The Queen being at greenwich , and hearing of the uproar at Z*»-
don /fent two of her Counsellors to lee what the matter was ; the
deceivers all three were apprehended aud arraigned , as ftirring up fedi-
tion againft the Queen , and defigning to deftroy her , tomurtherher
Councellors and Biihops, to bring in their new King , and trans- form
all things in Church and State, to their own fancies. Hacket the King
was executed,and dyed blafpheming.C^^fr in a fury pining himfelf
with hunger, at laft beat his own brains againft the wall and dyed.
Arthington^on his repentance,obtained mercy of the Queen.
Such abominable courfes carried on, under pretext of Heroick mo-
tions, and rare excitations of the Spirit , fhould make the fearers of
God , very cautelous againft the Principles of this man , which
lead this way ; For he alTerts , There needs no ft anding upon an ex*
ternal call, if men thinly they have this internal call ^ to ufe the Sword
for vengeance againft Apoftate Magistrates ( all and fundry ) (uch as
he reckons they are in this time , ( Napht. p. 24. ) Any party of
private men, may ( according to his mind ) rife up in a Phineas
like fortitude Againft not only Princes , but all the Primores Regni,
becoming ^Patrons of abominations, to execute Judgement upon them,
( Napht. p. 22. ) and to reform an vdpoftate Churchjheir z,ealy &c.
is a I efficient call without further. If iuch Doctrines patfe for current
and good coine, and if our people be fo principled, it were better living
under the great Turk, where no man is to lode his life but by Law, (hen
in Scotland ; where all Magiftrates and others,(hall be proclaimed lyable
to the fury of any private perfons , who can pretend rare and Heroick
Q 2 excitation
(io8)
excitations of the Spirit, to zealous executing juftice upon meh, when-
ever they, thus animated, think there is caufex For, this man pro-
claims thefe inward excitations, as a Sufficient call, without any other
external call*
But this man, feing the mifchief of his evil Doftrine, (though
he is loath to part with it) would gladly add fome Salvo, if he could:
for faith he, p. 24. We held not fuch inflames ^ (viz. as that of Phi*
neas ) as regular Precedents for all times and perfons univerfal/j.
That is well faid,but where is the caution that is put in againft any,thae
W ill pretend Heroical excitations by the Spirit , as a fufficient c?U : He
hath opened a door, but how will he clofe it again. It is eafie to raife the
Devil,but not fo eafie to lay him again; the man would fay fomething to
fatisfaclion,if he could fet down certain rules, to bar a heady people, un-
der a pretence ofPhweas-Uke motions and excitations,to arife upon eve-
ry occafion to confound all : Bjt,as he cannot do this,fo doth he not at-
tempt it ; he cannot give any remedy againft confufion in all cafts,having
proclaimed this libertinifme to private perfon^upon pretence of Heroick
excitations of zeal, &c to rife up againft all Powers above them • for
they ire madejudges ( in their own private difcrctionj when it is fit
to fall in hand with fuch irregular practices : And when it is, that fuch
Heroick excitations are upon their Spirits ; and when it is,that matters
srefo far out of order, that they cannot be amended 9 without their
violent interpofing and puilingdown of Powers: all this, is referred to
private perfons private difcretion ; and if this mans party were pofeflf-
ed in Power, upon their principles, another party , perhaps of Jgua-
kirs% Ranters , &c. could eafily ftart up, and plead their impulfes from
above, ro reclifie the corrupted and collapfed eftate of affairs, and to re-
form and punilli offenders ; So , there fliall be no end of confufion,
when thefe are got into the faddle , others ftiall met to them in that
fame meafure, erranti nullus terminus ^there (hall be a prog refs to con-
fufion in infinitum. And never (hall people , ( when they mind
changes /want the pretexts of corruption in Rulers, and in all be-
fides thcmfelves , and will lay hold on any probable capacity , which
qualifies them for exercife of Juftice againft all, not of their way.
And although they be not in probable capacity , to take the Rdds$ or
leavy Armies ; yet, they will go fo far in executing juftice upon all
Magistrates, (Phir.eas-Mkc ) as upon patronifert (p. 24.) of abomina-
tions, (ashefayes, all our Magiftrates of all degrees are now ) for
he tells us (p. 18.) They ought without doubt, be fupprefted by all
mcAr<es} (w. b. by allmcaoes ) ifthcrebeno probable capacity foe
armie^
(lop) # ,
armies, a dag or a dagger , a piftol or poifoned poinard, a Spamih-fig,
or fome fecret applications may do the bufinefs, with fome great ones :
And any Heroick Saint, may be in probable capacity for iuch matters,
( thefe are amongft the generality of any means ufable , for fupprefling
Powers ) it is ail one matter,if Juftice be execute and the evil removed,
whatever way,it is all one as tfPkineas did it with bis Javelin,and God
fhould be praifed , when /uftice is executed on adversaries, an apoftat .
Church f fuch as now is ) reformed. Of this no more (hall be faid ;
Bat we are to pray, that the life of our dread Soveraign may be bound
up with the Lord his God in the bundle of Life; andalfo, that the
fame great and good God , may be a (hield and buckler to his fervants,
( who dcllre in honouring the King , to fear him , the King of Kings
above all J againft the generation of men of blood and violence, who
bewray their ungodlincfs too much, in daring to feek patrociny for
villanous affaflinations from the holy Scrip:ures of God,
But behold, how the man wrings his wit > to work out f T^jpht.
pag. 21, 23, 24, 25. > an Apologie for the feditions from Phi-
mas example; he tells us, Thineas was but 4 private man , that
he had no extraordinary catling to execute judgement , only he had
heroical motions, and zealous excitations to it, and that God who is the
(ame if e ft er day, and to day, and for ever9 and hath the refidue and plen-
ty of his Spirit , to pour out ufon meet private pzr[ons,m*y by giving
them fuch or the fame Spirit of zeal, magnaminity and courage, (uf-
fie iently call them by his breathings upon them , to execute <\uflicc on
adverfaries, and to reform an apofiate Church , &c. and when it is
fo , we fhould not condemn , but honour Cjods inftfuments j for f if
they did not (iep in to all , impiety tyould quickly gaine anuniver-
fal empire to the extermination of all goodnefs. To all which we
fty,
1. As to the perfon Phheas, ( from whofe aclings Patrociny is
fought, for juftifying the violence of private perfons againft the Magift-
rate and their ufurping over him as Judges, to punifh him ) it is much
doubted, if he was ameer private perfon he was the high Priefts for,
achiefPriefthimfelf, and afterward he became high Prkfthimfelf, he
was a (ingular perfon and a Prince in his tribe , employed wirh other
Princes by Gods people, in great Embatfages both in Peace and in War,
Numb. $\.6.Jo(b> 22. 31. 32. he was one of the great- Counciiof the
people , of the heads or rulers , and famous men ainongfl: ttiem,
( called the congregation, or the renouned cf the congregation, Numb.
i.i&id. 2. ) who did, in thst difmal time , wherein fomuchfindidl
break
(no)
break forth, md (o much wrath from the Lord attending fin, meet with
Mofes the chief Magiftrate, Numb. 25. 6. to lamert the abominable
idolatry and bodily filthinefs , committed at that time , and to confulc
and advife, about the authoritative reftraining of this wickedntfs : In
the mean time , when the great Council are humbled before the Lord,
for the common wickednefs , and for the wrath that was upon them,
Zimri^ a Prince 0? Simeon, with his Midianitifh woman, are in their
very fight going into the Prince of I/raels tent; and Jofephus tells us,
that before Mofes and the Council he juftified ths facl , and pleaded
frowardly to havaand retain her. In this cafe of fo effronted wicked-
nefs, Phineas then one of the congregation or great Council, 7. ver.
Rofefrom amwgfl the congregation , (or great Council, which fiiews,
he was fitting amongft them) and under the eye and knowledge and ap-
probation of Mofes , the fupreme Magiftrate,purfued them both to the
tent, executing judgement on them,and thrufting them through. The
words oCDiodat on ver. 8. are, That this w as An aft of extraordi-
nary zeal and motion of Gods Spirit , in a cruel and fierce deli ft,
Vehich was approved in Phineas by God y after the aft was done : And
( n. b. ) by Mofes the fupreme Magiftrate , the execution being done
under his eyes and known of him 5 Thus Diodat. To this purpofe
Aquinas, 2*2*. queft. do. Art* 6. where he difputes, Vtrum Judicium
reddator perver/um per ufurpationem, Refolves, That judgement can*
r.ot be execute upon any without public]^ Authority , more then a Law
can be made without public^ Authority • and fpeaking of the fad: of
Phineas j he {ayes, He did this by divine infptraiionjjcing moved with
the zeal of God : and adds , Albeit he W*# not the high Trieft, jet he
\9ai the Son of the high Priefi ; and the executing of judgement be*
longed to him as to other Judges, to Vvhom that was commanded of God*
Gerhard, de Magiftratu, P. 841. WmCMnwfuit omnino privata per*
fona, he was one of the chief Triefts , who as Aarons rod tells us,
/#.!• cap. 1. had equal power with all other members, bothin decrees
andexecutions of judgments. So that he ( in all probability ) be-
ing no meer private perfon , and doing what he did, with approbation
of the Sovcraign Magiftrate, it is a very weak argument that is brought
from him , to enftate any private perfons in a power of executing
judgement.
2. Suppofe P£*W*j to have been ameer private perfon; yet, feing
he did this acT: under the eye and prefence , with the approbation and
good-liking of Mofes fas Diodat rationally faith ) and of the great
Council there alTerobled , and be is to be looked upon as the executor of
their
their unaninimous fefttence againft effroftted villany : As at another
time, Exod. $ 2. 27, 28. Mofes^s Gods Vice-gerenr,fet the Levits and
others on work to execute judgment by the fword upon an idolatrous
people ,• in which cafe they were fatellites Magiftratns , and had his
Commiffion .' and why might not Phineas have here the like warrand
from Mofes ? If any fay, it is not written ; it may be anfwered, In
rebus faSii anon fcrip to ad non faFtnm non valet conleqtteittia* all
things done are not written. We have heard famous Authors accoun-
ing him to have had warrand , whether as a Judge or Executor of the
will of the great Council and of Mofest who did well approve his deed.
But, how abfurd is it to bring an argument from this inftance , to war-
rand any private man to do juftice wh^n he thinks there is need , not
only without the Magiftrates con fent,but even upon all Magiftrates,fu-
preme and fubordinate ? which is the fcope this mans writing drives at.
3. The cafe wherein Phineas executed judgement , was when hor-
rible idolatry and villanous whoredom was avowedly,and with an high
hand , committed in the fight of the Sun j and in way of open doing
defpite to God and to all Magiftrates , and the fupreme Council then
aflembled to mourn before God , and to take courfe for remedying by
their Authority, the horrible loofenefs broken forth at that time. Bur,
dare this man fay, that there is now fuch horrid wtckednefs ? although
he is bold to call all the Magiftrates, fupreme and fubordinate, Patrons
of abominations ,and men fitting in ths.meer fpirit of veickedr.eji : while
the true Prcteftant Religion, according to the Scriptures and the Laws
at our firft Reformation , and Confeftion of Faith, recorded in Parlia-
ment , is fincerely and conftantly held. There is a change and regula-
tion of the exterior form of Church-government , anent which godJy
men differ , and the change that is made will be maintained againft this
man, to contain nothing contrary to Gods Word. Yet, forfooth, this
is the great abomination and fo grofs , that it may licence every private
perfon to rife up againft all Magiilrates , fupreme and fubordinate, to de-
pofe them or cut their throats ; and this muft be called executing judge-
ment for the Lord, and a Thineaj-Wkc fad:.
4, Let it be fo, that Thineas was ameer private man, and hadra
warrand from the fupreme Magiftrate to do what he did ( which yet
cannot be proved ) his fad can be no warrand for private men to at-
tempt the doing of fuchacls ; unlefs they can (hew as good warrand
and approbation from God, as he could. God, who is the Lord of all
Magiftrates and of all mens lives, can (when it plea ft th him) crofs or-
dinary rules, and can appoint forae to execute hs judgements extra-
ordinarily ;,
(ill)
ordinarily; wherein they are not to be followed by fuch as have not
the fame fpirit , the fame warrand and command, or commiflion. He
may fend Mofes to kill the Egyptian, Bglon to kill Ehudt hlias to de-
ftroy companies of men with fire from Heaven, or to kill "Baals Priefts
( an inftance which it is ftrange the Libeller omitted , fcing it is the or-
dinary dialed of the Faction , as may befeen in the Apology and elfe-
wherc, to call f mod wickedly ) ail Church-men dhfenting from their
my ,Baa/s Priefts) God may command Abraham to kill his Son I/darf
he may excite David, to a bloody duel, and Sam/on to murther himfelf
with others : foalfo might he (tjr up Thinea (though a private man)
to execute judgement: bur, i. he had the motion and direction of
Gods Spiric fetting him on to that work; fuch motions were loco
fpeciali* mandati , as Divines fpeak $ and C*tvin , pf. 106. fpeaking
of this fame fact , faith , he had fingularis & extraordinary mottts
qui ad communem regulam exigi non debet* And when he hath
compared Mofes killing the Egyptian with this fact of Thineas, he
hith^alufuit impul/us in Phinea, nam etfi nemo put abat gladio Dd
e[fe armttum^ ifje tamen poteftatis dlvinitus concepts, probe fbi con-
(cius ftiit. A u gu(l in Jpeiking of Saw/on, lib, 2. de civit. Dei, c. 21 I
Nee Sainton, faith he, aliter excufatur quodfeipfum cum hoftibus rui-
91a domns opprejjit , nifi quod latenter Spirit us fantlus hoc jujjerat.
So he is accounted amongft heroick Believers, Heb. 1 1. 3 it And of his
fact, Bernard faith , lib, de precept. & difpenfatione ; Si defenditur
xonfuiffe peccatum , privatum babul fie a Deo confilium indnbitanter
credendum eft. j. Phineas had not only a large reward of his fact,
Numb. 25. 12, 13. but an ample approbation of it, Pf> 106* 31. It
yeas accounted to him for righteoufnefs, i. e. as a righteous action,both
as to the intention of it (Gods honour) and as to the ground and
warrand of it (Gods direction. ) God does not approve or remune-
rate any action, which one way or another he doth not command :
there are none of thefe extraordinary actions mentioned in Scripture,
but either Gods Itirring men up to the fame , or his approbation of the
fame, one way or another is noted ; See 7«^. 3.30. and, 5.7. and,
80. 23. and, 5.9.15. and, 2. 16. 18. he raifed up , ftirred up wens
(piritSy or afterward approved them cxprefly in thefe actions. As for
the private perfons , which this man will have to take the punifliing
Sword in their hand againlt all Magiftrates , as they cannot pretend ex-
traordinary fpecial commands ; So the real rebukes of God given them,
proclaims they have not his approbation.
5. Divines have given it as a good rule, Opera Uberifphitus non
Junt
C"3)
fant exlgeuid adreguhs comitates , nee trabenka m extmptom vitd.
If once men corns to make roles of the adions fpecialfy warranded
beyond the common rule of the Word, where will they (land ? As to
inftance this fains example of Pbineat. If they will go on to preffe
the imitation of it, i. They mud fay, that even when the Magiftrate
is godly and zealous and willing to execuce judgement ( as Mtf(st and
the great Council were) private perfons may do it without them, and
not wait their warrand, as they think Pbineasdii not. 2. That
any private perfon may go to mens Tents or Chambers, and ftab them
without any legal Proceffe ( which Phineas, they will fay, ufed not. )
3. That if fuch things be done inconfulto pro Magiflratn ( fuch as
Mofeswis) yet the doer muft not be challenged, zsPbineas was noe
challenged by Mops.
6. The Libeller, driving to parallel the Acts of his party, ( which he
juftifies and incites unto ) with Phineas his ad, as he dare not fay the
ads which he juftifies and inftigates unto are extraordinary, but only
heroical ; fo he afferts Phineas ad was not extraordinary , nor upon
extraordinary warrant > but heroical and imitable by others, who may
havefuch meafurcs of zeal as he bad. He fhould in order to this, labour-
ed to have fet fome diftindion betwixt heroical and extraordinary ads,
but this he doth not, only labours to jumble the matter, and fpeaks fo
confufedly, that as others cannot underftand him, fo he gives evi-
encehedidnotunderftandhimfelf in this matter; only fomcthing he
would gladly fay to encourage men to irregular adions, under the pre-
tence of Phineas fad. But the man, if he would, might have known
the diftindion betwixt extraordinary and heroical ads. Philofophers
and Divines too, diftinguifri betwixt heroical vertues with the ads
fuitably thereto, and common vertues and their ads, ( 3* pars Tbdm&%
qu> 7 art. 2* ad 2a ) and aggree in this, that there is no difference be-
tween heroical vertues and virttttes communiter ditto, , nifi (ecHndam
perfefliorem modum. A heroick ad doth not deviate from the rule of
a common vertue, but only proceeds from a more intenfe difpofition to
a high pitch of vertue, and of the ads thereof, but yet keeps within
the bounds of the ordinary rule of fuch or fuch a vertuous adion. But,
an extraordinary adion goes beyond any ordinary rule of common rea-
fon or divine Word ; as, that Abraham fhould kill Ifaac without any
hatred of him, or caufe in him,was an ad of extraordinary obedience to
a fpecial mandate of God. Albeit the love that is due to God above all,
and the refped due to his Sovcraignty, fhould incline to obey whatever
ke en joyns: yet, the particular ad of flaying his harmlcfle child, meerly
R apoa
OH)
upon the declared will of God, was an extraordinary aft of obedience;
not comprifable within the lids of common vertues , that direft our
aftings toward men under God. Extraordinary aftions are fuch as are
done upon fpecial mandate of God, and are not within the compaffe of
ordinary ads of obedieoce according to the rule that is fet. Men may
have hcroick motions and aftions within the bounds of an ordinary
calling, as fometimes, though they have extraordinary ca{ling,they may
want heroical motions. Lnthtr had no immediate nor extraordinary
calling to reform the Church ; but within the bounds of ordinary cal-
ling, he had fpecial excitations of Gods Spirit, and was elevated unto
heroick aftings for Gods glory, in an exceedingly corrupt and collapfed
fhte of the Church. Peter had an extraordinary calling and immediate,
yet he wanted fometimes heroical motions and aftions, as when he dif-
fcmbled, G*L 2. Phineas had not only excitations of zeal and heroical
motions, but f fuppofing him a meer private PerfonJ be is to be looked
upon, as having extraordinary calling from God,which is fully enough
insinuated, both by Gods approving and rewarding him, Numb. 25.
( and he rewards not our wi!l-fervice,nor approves it.but what he hath
enjoyned himfelf ) and alfo by 7*/! iotf.where it is faid emphatically, it
was imputed to him for righteou[nefst though judging according to or-
dinary rules, ic might be imputed to him for fin ( fuppofing him a meer
private man. ) Yer, having Gods warrand, whofe will is the rule of
righteoufnefs, the deed was imputed to him for righteoufnefs.
7. Great gifts, fecret impul fes, heroical motions, do not (as this
man fuggelts ) give men fufrlcient call to go beyond the ordinary rules
God hath fet to men in their callings ( though they difpofe them to aft
eminently in their callings) yet cannot give a new or another calling.
Every calling a man hath to any work God fets him about, muftbe
either mediate or immediate ( there is no midft betwixt thefe two, as
there is not betweep contradictories.) If men be not called to a work
by the intervention of men, and their allowance , they muft plead an
immediatecalling from God. And we would gladly hear, if this man
will allow the private perfons, whom he inftigates to infurreftions
againft Magistrates, an immediate calling ( by vet cue of their fecret
impulfes and excitations) for we are fure, they have no mediate ordi-
nary calling- If he will go on to-fay, that great gifts of zeal, &c*
great excitations and impulfes, allows people to defert their own cal-
Ing and ftate, ( like thefc fpirits , Jttde 6. that kept n$t their fir ft
eftatet but left their own habitation ) and to intrude upon the Ma-
gistrates office alwayes, when they think there is caufe, without an ex-
ternal
terna! vocation from men. Where will he reft, till he confound all
within Church and State? If fuch gifts and impulfes befufficient call
for intruding in the office of the Magistrate to execute juftice, why is ic
not alfo fufficient for the office of the Miniftry, without call from men
externally ? And thus Anabaptifts,Enthu(iafts,Photinians and the like,
denying the cecefluy of external call to the Miniftry; avowing gifts
and excitations to be a fuffirieot call, ihall gain the day; a man may
take the honour of a Miniftry to himfeif, without waiting mans call, as
well as the honour of Magiftracy : a felf-cailed-Magiftrate, and afdf-
called Minifter, are very fib together. And how ftiall the Libeller re-
fufe to admit women to baptize children in cafe of necefllty ? { the
thing it felf being good and for a good end, and there being none other
jo do it, and the txigence great ) or how will he hold back any private
perfons from preaching and miniftrirg all Sacraments,though they have
no external call t It is eafie to pretend as great need for this, as for
intruding into the Magiftrates office.
8. It is in vain for this man to tell us, that Gods hand is r.ot fboricHm
eky and he bath plenty of the Sprit to give, and is the (at&e yefter~
day, and to daj, and fir ever, and can give fuch gifts azd excitations
and fuch allowance in ailing^ as Phineas had. For our qu.ftion is not
anent Gods power, or what he may do ; ('we adore that glorious Ma-
jefty, who doth what he will in heaven and in earth, and can do above
ail we can think ) But our queftion is , if now, after that the Canon
of holy Scripture is perfected, fealed and consigned, we have warrand
to look for any extraordinary perfons, having Gods fecret and fpecial
mandates to do works, which any ordinary calling they have by allow-
ance and approbation of men, according to the rules of common rea-
fon and the word, doth not ictereft them in, fuch as Thinens eel ( fup-
poliog him a private man ) is to be efteemed.
The man falls out in wifhing, that all Gods people were as Phineas,
and had the fame Spirit of holj Zeal • that by removal of the caufe%
his fierce anger again /? this poor Land might ceafe : We (hall ea lily
concur with him , in wifhing and praying that Gods psople may be
filled with zeal to his Glory, as Phineas was; but not that they
fliould have that fame exercife of z:althat he had , nor follow hs
faffc , unlerTe chey could be certified of their wan and and calling to
dofo, as he was. The Apoftles of Cbrift, are to us examples of
zeal for God in their Miniftery ; bur, who will fay, that the acls which
they zealoufly did, by vertue of their extraordinary calling, are for our
imituion , albeit their zeal be ? Peter in zeal to Gods honour , killed
R % ' ' Ananiai
(u6)
iAtiAfiUs and S*pbirat who lied to the holy Ghoft ; Shall therefore
Miniftersflay men that deal deceitfully with God, or (lied their blood ?
the zeal was imitable, but not the fad ; the fad is not juftified, meerly
by the zeal that puts on to it , but by the calling and warrand. To
follow all the fads of tbem , who have been truly zealous for God, is
indeed a x*k»?»m* , an evil Zeal, like the zeal of the difciples, Lukj 9.
54. fVhofyew not cf what Spirit they tor*. Peter Martyrs word,
fpeakmg of imitation of extraordinary examples of zeal and fads done
that way, Licccm. Claf. 2. cap, 0. is good, T^obiscavendumtft
ne Ma qua vehementer & e% truer dinar u cupimus aliquo exemplo
Jldaforumvelimus cer.fi abilirejum inujitata volumusaggredi contra
ordwaria'Dei pr^cepta , non eft fatis extmpla produxtjje Ma\orum$
fedexcutiendus Spirttus quo ducimur , ne fpeciofo quodam pretext tt
carnis apttum & prudentiam feqvamur. And Perkins on the Creed,
pag. 104. fayes well. If a man be zealous for Chri/t , he muft be zeal-
ous rrtthm the compare of bis Calling 5 and net be zealous firft 9 and
then loof^ for a Callings but firft loo\ for aCaUing^and then be zealous:
Which thwg, if Peter had marked^ be would not have dealt (0 rafhly in
drawing hisfwerd and fmittingrfort being without compafs ofhisCal-
Ung%he could not but do amijfe : But,yet this man urgeth (Nap. p. 24 )
impiety (ball quickly gain an univerfal Empire ■, ta the extermination
of all noodnefs ; if for fear of accidental hazards , vertue and vertu*
ens atlions of private per [ons , (hall be utterly negletted. Anf. None
offers to hinder vertue and vertuous actions of private perfons, but
only their vitious ufurpations upon ths Magiftrate ; no evil lliould be
done, either that good may come of it, or a worfe evil prevented;
the exercife of the Magiftratcs office in executing judgement is good,
being done by him, but it is evil, being done by a private perfon#
that hath no calling fo to do ; every man hath not a calling to do all
good , but only that good which is competent to him in his calling to
do : when iniquity is like to prevail , it is my part , who am a private
perfon to mourn for it, to pray agaioft it, to ufc fraternal loving
warnings to others as I have occafion , and to keep my felf pure from
pollutions ; in fo doing, I may fit down with contentment,referring the
remedy of evils to God in his own way and time ; but, to break Gods
order, by intruding into publiek places and theaclions of Magiftrate*,
for preventing or remedying impiety, is but to cure one (in by another.
And when we have invaded theMsgiftrares pl3ce,being private perfons,
others will do the like to us t and there (hall be no end of confuflon ;
Fearers of God, would not liftcn to the charmes of vain talkers ; bur,
be-
(U7)
beware of removing the ancient limits God hath fet of men? callings,
were ic, for prevention of gteateft idolatry or wicktdnefs, nothing chic
is either evil in it feif, or evil as ckcumftantiated in our hands, fiom
whoin God hath required no fuch thing, is to be done ; W il< ye ip<al^
Wickedly for Qod,and taikjcceitfully for him > Job. 13.7. But this
Libeller infifts upon the matter ©f private mens uiurping the Ma-
giftrates place, not only in thefirft part of bis Book, fpcakirg in re-
ference to our firft Reformation and Way of it, which he brings to
juftine prefentinfurredions j but in the latter part, p. 151.15a. he
will have private men taking the puoifhing and reforming fword in their
hands againft all Magiftrates , and fayes exprefly, people of inferior de-
gree , may ffep forward to occupy the places and after t the inter e fit ,
which wic^d Rulers have forfeited and deferted j And this, he fayes,
is according to the Covenant , where they [wear in their places and
callings, to endeavour reformation, &c. Which claufe} ( he fayes )
is to be tak*ny not refiriclively, but ( as he fpeaks ) the clatife is exe-
geticj^and amptidtive, and that thefenfe is, that if others in their re-
(petltve places , concur in advancing the worl^, every one {hall confine
himfelfto his o\\>n place and callings but if tkeje in higher employment
fail in their oath} it is the place and calling of private per [on: to reform
or remove them, and fie p m and occupy their places* Thus the profane
Juglar , ( if he will defcrvedly take the ftile , which he undeferved-
ly gives his oppofites, p. 54 ) makes a Welch- mans hofe of the words
of the Covenant, to provoke people rointrufion in the Magiftrates
office* Who ever heard of fuch a thing, that thefe words (in our
places and callings ) do not reftrict private mens endeavours to
wayes fit for their places and callings ? Wrhac a ftrange cx;gefis or ex-
plication, (as he calls it J is thit of our endeavours to our places and
callings to reform, u *• That we (hall go cut of our places and callings,
to reform? and bcir.g private men, /hall occupy the Mag'ifl rates
place and remove him andpunijh him ; or, that private men only did
(Wear conditionally to aR in their places and callings , fo long as thej
in eminency ailed in their places and callings for Religion, with a re*
ferve , to runout of our places and callings , when they deferted and
nbu'ed theirs ? What Jefuitical jugling, in the matter of the Oath, is
this? This is anew difcovery this man hath given us , of the de-
ceitful ambiguities of the Covenant, to help us out of love wUh it.
The words ( faith he ) are exegetic^ and ampLative ; cxegctick
thus , 1 (wear in my calling and place , all dajes of my life to ended*
vouri &c. i% e% When I fee caui'e, I fwesr, I (hall fite ©ut of my place.
and
and calling, to do fo good a work, and will not be reftri<fted toic.
But how arc they ampliative, the vain Orator would tell us? Arc
the words that bind to do in our places and callings oblieging to a
duty, more amply and extenfively thtn they import ? viz. That we
(hould ftretch our felvcs beyond our line, and intrude in places God
hath not called us unto. How intolerable is this abufe offered to the
Covenant and Gods people too, in fuch vain and fenfelefs glofTes ?
O 1 But he builds much upon the practice of our fit ft Reformers,
zw\Phineas fact muft juftifie that , and chat rauft juftifie all modern
infurrtcTions. As to the work of Reformation of Religion , at firft
in this Land, it is our defire to fpeak honourably of it, fo far as we can
with truth. Bleflcd be God for that great work of bringing in bis
Truth amongft us , and delivering us from the dark and miferable bon-
dage of antichriftun Tyranny ; and he wno delivered us, keep us from
returning to that houfe of Egyptian bondage : But we cannot ( hold-
ing to the truth) juftifie all courfes that were ufed then for carrying
on the work of Reformation $ neither are vvc much concerned fo to
do. If fome inftru clients thereof were guilty of (edition or facriledge,
or felf-feeking , ( while the work of God was in hands ) what ts that
to us, whoownthcrefultof the work as good, great and glorious,
through the Lords marvelous operation ? If finful courfes were then
ufed by men, the mercy of God, in the refult of the work, was to us
the more marvelous , and the fuller of glorious Grace , that God did
not, for the diforders of inftruments, difappoint the work, and leave us
dettitute of the Gofpel- light. We may fay , as the blind man in the
Gofpel who had hi* eyes opened » faid , Whether he Vras a firmer that
cpeneAhis eyes or net , he knew not : but this he knew , that whereas he
was blind j now he did fee , Joh. £• 2>« So, whither they who were in-
ftrumental in our Reformation, finned in their way or not, we are not
much concerned to enquire: But we know, that through Gods good
guiding, a merciful work, in the refult was wrought to them and to
us, which work we own and cleave to, and will (through grace) do fo
to the end $ it is an ordinary matter for the all-wife providence of
God , to bring forth , out of mens dark and disorderly actings , great
works of light and order. The Saviour of the world was crucified
by wicked hands ; yet, the refult was the redemption of the world.
How many Minifters go to hell , for their unfincere handling of Gods
Word , and mifcaniages in their life ; yet, God makes ufe of his own
Ordinance in their hands, to bring Souls to Heaven, notwithstanding
of their corrupt manner of dealing in his holy things. A leprous hand
m3y
any foW good feed , but he were a fool of the firfl magnitude , who
would either make a pancgyrick in praife of a leprous hand , or pcr-
fwade all that Tow good feed to have fuch hand?. Heirs of glory may
be gotten in baftardy , or fornication and adultery ; and yet thcfe are
not good, but evil. Let God be glorified , who in his wifdora brings
order out of confuficn, and light out of darknefs. Bur,iet us not (land
fupcrftitioufly uponthejuftifyingof all their deeds that went before
us 5 nor indeavour to imitate and follow the fame, further then they
are according to Gods mind. Be ye mt as pur fathers ', is a good rule
when fathers fall off and deviate from the rule of God's will : we are
rot to live by examples, but by precepts; and if we will look to ex-
amples, we wantnotthefeof the primitive Chriftiaos to fet before us,
whofe practices in bringing in Religion into the world , ("wherein
they never ufed any undutiful refiftacce to , or violence upon Ma-
giftrates J is more regardable by us , then any precedents in thefe dregs
of time i and in the end of this corrupt world. Some ha e faid, Re-
ligion would never have been reformed , if violence had not been ufed
upon Magiftrat.es ; bur, why rtiould men take on them to limite God .?
Hath he not fhewed his power in fevcral parrs of the world , in work-
ing on the hearts of fupreme Magiftrates , and ciufing them to go be-
fore others in reformation of abufes ? and could he not fo do alfo elfe-
where, without the aid of popular tumults , which are but evil exam-
ples to the poilerity ? . But men are too apt to be bold in ante- verting
Gods way , and to follow their own carnal prudence and aftdions in
that which they are fet upon , and thereupon (when they profper,) to
fancy a divine approbation of their way: fo felf-Ioving are men or-
dinarily. Bur, let it be fo, that much of the way of thefe who were
at firft inftrumental in the Reformation in this Land, were juflifnble
upon the account of purging the Church from the horrid grofsnefs of
idolatry, corruption of dodrine, tyranny and ufurpation over poor
Souls , wherewith the man of fin had for many ages, defiled and bur-
thened the poor Church ; and upon the account of the open hoftillty to
the Truth, wherein Magiftrates then flood, together with the inbring-
ing of forraign furious forces upon us, even to the heart of our Land.
How unlike was the cafe then to what it is now ? And how unable
is the cafe now to bear the burthen of a conclufion for fuch practices as
then were ufed ? Sdng we can avow it, in the prefence of God , that
we contend for that fame Faith and Religion, tb3c our Predecetfors
Rood for againft the powers of that time ; and will maintain the fame
againft all Novators, who upon account of a piece of Church-order,
fallowed
( lio )
allowed by oar Reformers) now re-eftabli<hed , inftigate any private
perfons , who kave power eneugh , to deftroy til Magiftracy and Or-
der in the Land, becaufeof the owning thereof ; and to occupy their
f ooms , ( as N. olearly doth ; And then , forfooth , this man and his
complices ftiall be in their places and callings, according to the Cove-
nant (as he expones it) when they get in to the Chair of Government,
*nd a*U our Nobles and Magittrates driven into corners ,or made to lacky
thefe purely mortified States-men* In the <Pt£H*»d-billb\iCmeh, an
Effay for this was made , but the party magnis excidit aufis. They
had thoughts to repair their loffes, and to make thcrofelvcs rich by a
pure Reformation, getting all the interefts of the Kingdom at one clap
into their hands, (though perhaps they would have forced us to believe,
that all their external gains had been but accidental confluences of
their heavenly defigns.) But God rolled out of the way fuch a (tumb-
ling and foare to many , which might have arifen from their fuccefs ; it
was infeslix fcelus , and fo efcaped the reputation of a Vertue , and of
an heroical Exploit.
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