THat the King is the Head of the people; is evident by 1 Sam. 15.17. where the Prophet Samuel saith thus un­to King Saul from the Lord: When thou was little in thine owne sight, wast thou not made the Head of the Tribes of Israel? and the Lord annointed thee to be King over Israel? And by the 1 Kings 14.7. where Ahijah the Prophet, bids King Jeroboams wife, Goe tell Ieroboam, Thus saith the Lord God of Israel; I exalted thee from among the people, and made thee Prince over my people Israel. And 1 Kings 16.2. where Jehu the Prophet saith to King Baasha from the Lord: I exalted thee from the dust, and made thee Prince o­ver my people Israel: Which occasioned Optatus to say, Super Im­peratorem non est, nisi qui fecit Imperatorem; from which our Law too dissents not; for in the yeare booke of 1. Henr. 7.10. and Finch fol. 81. it is said, That the King is the head of the Common-wealth immediate under God; and therewith agreeth the more ancient Law, which tels us, Quod omnes sub eo, ipse autem sub nullo, nisi tantum sub Deo. Bracton. lib. 1. cap. 8. And therefore is it, that S. Peter 1 Epist. 2.13. Exhorts all men to submit themselves unto the King, as to the Supreame: who is placed in that degree of eminency over the peo­ple; Not by himselfe, (for Kings themselves acknowledge in their styles, that they are such, Dei gratia, and therefore may not unfitly say with the Psalmist, Psal. 100.3. He it is that made us and not wee our selves:) Neither by the people, (for the Iewes confesse, Nehem. 9.37. That Kings are set over them by God; and therefore, we often read in Scripture, That the King is called Gods Annoynted, and the Lords Annoynted, but never the peoples Annoynted.) And then, if neither by himselfe, nor by the people, then surely by God alone; and truly God so asserteth, Prov. 8.15. They raigne not by themselves, they raigne not by the people, But saith he, By mee Kings raigne, that is, [Page 2] by my ordination and appointment, being first setled, since upheld, and sometimes miraculously preserved in their raignes by mee, and by my will as the cause: For as the Prophets Ieremiah and Daniel, tell us, The most high beareth rule over the Kingdomes of men, and giveth them to whomsoever hee will. Ier. 27.5.6. and Dan. 4.17. He ha­ving the sole property of them; and therefore Daniel speaking to Nebuchadnezzar. Dan. 2.37. saith, The God of Heaven hath given thee a Kingdome, &c. And so Cyrus acknowledgeth Ezra. 1.2. saying, The Lord God of Heaven hath given mee all the Kingdomes of the Earth.

Wee read Deut. 17.14.15. That if the people would have a King, like other Nations, Then they should in any wise set him King over them, whom the Lord their God should choose. And 1 Sam. 9.17. we read that God chose Saul to raigne over his people; and 1 Sam. 10.1. and 1 Sam. 15.1. The Lord sent Samuel to annoynt Saul to be King over his people Israel. And in the 1 Sam. 16.1. God saith to Samuel, I will send thee to Jesse the Bethleemite; for I have provided mee a King among his Sonnes, to wit, David, and at the 13. Verse Samuel annoyn­ted him. And 2 Sam. 12.7. God saith to David, I annoynted thee King over Israel. And David himselfe after he was King, 1 Chron. 28.4. did acknowledge, that hee did not set up himselfe to be King, neither was chose by the people, but saith hee, The Lord chose mee that I should be King over Israel. And hereto agreeable, was the Di­vinity of the Primitive Church, concerning Kings, (which had least cause to favour them, in regard they were its persecuters; and yet) Ireneus saith of them, Cujus jussu nascuntur homines, ejus jussu consti­tuuntur Principes: Thus wee see that Kings are provided for the peo­ple and appointed by God; annoynted by his Prophets, and lastly, one­ly approved of by the people; and truly such people as are his, doubt­lesse will approve both his choyce and institution, as wee read the Iewes did 1. Sam. 10 24. who when they saw Saul, whom God had appointed, chose and annoynted for their King, they all showted, and said, God save the King.

Now as the institution and office, so also the power of a King is derived from God; for as was before said, by Daniel to Nebuchad­nezzar, Dan. 2.37. The God of Heaven hath given thee a Kingdome; so likewise doth hee adde thereto, power, strength and glory, whereby it appeareth Kings have power from God, which our Saviour like­wise acknowledgeth Iohn 19.11. where speaking to Pilate, he saith, [Page 3] Thou couldest have no power, except it were given thee from above; and therefore saith Tertullian, Inde illis potestas est, unde Spiritus, and that wee know is from God, not from the people: whereby it appeares, that what Saint Paul saith, Rom. 13.1. is very true, That there is no power but of God, and the powers that bee, are ordained of God. And therefore in that very place hee willeth and enjoyneth, That every Soule be subject to the higher powers. And writing unto Titus, hee willeth him, Tit. 3.1. To put the people in mind, that they be subject to principalities and powers, and that they be obedient: in which places, by subjection, hee includes a necessity of not resisting: For such who shall either dis-respect the person, or disobey the just power of the King, resist the Ordinance of God, and shall receive to themselves condem­nation, as our Old, but damnation, as our New translation renders, Rom. 13.2.

Philo the Iew, in his booke de vita Moysis, thus speakes of the of­fice of Kings; Regis officium est, jubere quae oportet fi [...]ri, & votare à quibus abstinere decet: caeterum, jussio faciendorum & interdictio ca­vendorum, propriè ad legem pertinet; atque ita consequitur, quod Rex animata lex sit, lex vero, sit Rex justissimus. And our most gratious Soveraigne, not onely performes that good office, but withall admits of that rule, and for his peoples satisfaction, hath further protested before almighty God, not to governe them by any Arbitrary power of his owne, but to admit and propose the knowne lawes of this Realme, for his guide and the exact rule of his government: unto which I suppose every good Christian will adhibite faith, and unto whom I hope, every loyall subject will yeild due obedience: and therefore how great a cause have wee to prayse God, whose grati­ousnesse is pleased to set such over us, as do set him in all their wayes before them? and how great cause have wee in all respects to honour him, who ruling us in goodnesse, doth also rule himselfe by good­nesse? Long may hee live among us; ever may he raigne by himselfe, and royall posterity over us, in glory and renoune.

Submit your selves to every ordinance of man for the Lords sake, whether it be to the King as Supreame, &c. saith Saint Peter 1 Epist. 2.13. Not that Kings are ordained by men, or that men invented that government, ( for the powers that bee are ordained of God, Rom. 13.1. and that Kings are is plainely manifested before, as also by 1 Sam. 15.11. where God complaineth saying, It repenteth mee, (not that the people, but) that I have set up Saul to be King.) But, [Page 4] he cals Kingly Government an ordinance of man; (as Calvin, Beza, Marlorate, Aretius, Piscator, Bucanus, Gerardus and Weemse, have observed upon that text) because the power, that is conferr'd by God upon men, is proper to men, exercised by men, and towards men; it is called an humane ordinance, subjective, because men are the sub­ject of it, and objective, because it handles humane affaires; and lastly, in respect of the end, being instituted for the good of man, and the conservation of humane society: So it appeareth by what hath beene said, That Kings and Supreame Magistrates, are not politique insti­tutions of men, nor at first ordained by men, nor the power they are invested with, committed to them, from men, but from God: And therefore, let every soule bee subject to them; and as omnis anima, so ex omni animo, which shewes the manner; not with the body onely, but the mind also; not in shew alone, but indeed and in truth withall▪ and that to all just commands; yea, and to their unjust demands, if not contradictory to the will or word of God, by our Saviours exam­ple, Matth. 17.27. who payed Tribute to the Polegatherers, for quietnesse sake, rather then offend or resist, although nothing was due; but if their commands and demands bee contrary to Gods, then Deo potius, quàm hominibus, better obey God then man, by the example of Saint Peter and Saint Iohn, Acts 4.19. Yet so bee, they bee not dissonant or discrepant from Gods, then Scripture wils us to yeild obedience thereto, not onely as Saint Peter exhorts, 1 Pet. 2.13. for the Lords sake, that so hee may bee honoured, who hath ordained Kings and powers, and would that we should bee obedient to them; (as Aretius, Piscator, and Lucas Osiander, observe in their Comments upon that text:) but withall as Saint Paul enjoynes us, for con­science sake also. Rom. 13.5. That so wee may retaine a good con­science, which wee must keepe voyd of offence, both towards God and towards Men. Acts 24.16. That it may witnesse for us, that wee have not resisted Authority; for no man with a good conscience, can resist him, to whose power God hath made him subject; (as the same Piscator and Osiander, together with Calvin and Bucanus have no­ted upon that text of Saint Paul Rom. 3.5.) And therefore, because wee must bee subject both for the Lords sake, and for Conscience sake too, it will not bee amisse to consider what a subjects duty to his Soveraigne is, and in what particulars it consists.

And first, wee must honour him; Give honour to whom honour is due, saith Saint Paul, Rom. 13.7. and honour the King saith Saint [Page 5] Peter, 1 Pet. 2.17. and that must be by a reverend esteeme of him, and an acknowledgement of him for our Superiour; by giving him due respect in our behaviour, and Titles of reverence in our words, as David, did to Saul. 1 Sam. 24.8. he stooped with his face toward the earth, and bowed himselfe, and said, My Lord the King, And as Arauna did to David, 2 Sam. 24.20.21. and Nathan to David, 1 Kings 23.24 and Bathsheba to David at the 31. verse of that Chapter, Who bowed her face to the earth, and did reverence to the King, and said, Let my Lord King David live for ever.

Secondly, We must pray and give thanks to God for him: as S. Paul exhorts 1 Tim. 2.1.2. I exhort therefore that first of all, Prayers, Supplications and Thankesgiving be made for all men, for Kings, &c. and that as the Psalmist Psal. 80.17. Let thy hand be upon the man of thy right hand; upon the sonne of man, whom thou madest strong for thy selfe; that is, O Lord, let thy hand of Providence, Power and Mercy be upon the man of thy right hand, and thine annoynted the King, ever redily and mightily to defend, preserve and protect him; and upon him whom though thou reckonest among the Gods of the Earth, Psal. 82.1 and 6. yet indeed, is but the son of man, whom thou hast made strong by Majestie and power, for thy selfe, to governe thy people as thy Vicegerant; or as our owne Liturgie teacheth us, That God would be pleased to be his defender and keeper and give him the victory over all his enemies, that God would so dispose governe and rule the heart, of our Gracious King and Governour, that he might evermore have affiance in him, and in all his thoughts, words and works, ever seeke Gods honour and glory, and study, to preserve the people committed to his charge, in wealth, peace and godlinesse, and finally that after this life, he may attaine everlasting joy and felicity.

Thirdly, We must feare him, as S. Paul wills us, Rom. 13.7. Give Feare to whom feare is due; and as Salomon Councells us. Pro. 24.21. saying, My Sonne, feare thou the Lord, and the King; and that with a feare of love, least any hurt come to him; and a feare of awe, least we offend and disobey him. Salomon joynes them together, because he that is a true servant of God, and feareth him, will be a true subject to the King and feare him also; For, it is but one and the same Religi­ous feare, which first honoureth, God and then the King. And as Time Deum makes a good Christian, so Time Regem, a good Subject; and the better Christian, the better Subject. And to speake Truth, it [Page 6] is God, that causeth this Feare in Subjects towards their King; for as S. Anselme speaketh very rightly, Nunquam potest fieri, nisi operati­one Dei, ut tot homines vni servirent, quem considerant vnius esse cum ipsis fragilitatis & naturae: Sed quia Deus inspirat Subditis timorem, & obediendi voluntatem, contingit ita.

Fourthly, we must not murmur against him; For Exod. 16.8. and Num. 16.11. They that murmur against their Governours are said to murmur against the Lord, because they murmur against his ordinance and against his Ministers; for they judge not for men but for the Lord, 2 Chron. 19.6. and Pro 8.15. by me Princes decree Iustice, saith God, and therefore what Christ saith in another case, Luk. 10.16. may not unfitly be applied to them. He that despiseth you, despiseth me; for as the Apostles were the Messengers of Christ, so Kings are the Lieute­nants of God.

Fiftly, We must not touch him with a virulent Tongue, like them in Ieremy, Ier. 18.18. who said, Come let us smite him with the Tongue, that is, We must not speake evill of him; no, though we receive wrong from him, by S. Paule's example Acts 23.5. towards Ananias; for so soone as he knew him to be the high Priest, he corrects himselfe with a Scriptum est out of Exod. 22.28. Thou shalt not speake evill, of the Ruler of my people.

Sixtly, We must not accuse him: for where the word of a King is, there is power; and who may say to him, what dost thou, saith Salomon, Eccles. 8.4. and Elihu in Iob, Is it fit to say to a King, Thou art wicked? Or to Princes, yee are ungodly? Iob. 34.18. And therefore we should be so farre from judging amisse of his actions, That we should ra­ther excuse what is done amisse by him, then accuse him for it; and withall to suppose him so free in himselfe, from doing any Act of Injustice, that we should be ready to answer him, as did, both that wise woman of Tekoah, 2 Sam 14 17 and also Mephibosheth 2 Sam. 19.27 My Lord the King is as an Angell of God, to discerne both good and bad, doe therefore, what is good in thine eyes. Wherefore though his actions may seem blame-worthy, yet we must not suppose them such, and much lesse accuse him for them; and so Plantus, though an Hea­then could tell us, That Indigna, digna habenda sunt, Rex quae facit.

Seventhly, We must not curse him: for God hath prohibited it, Exod. 22.28. Thou shalt not curse the Ruler of my people, and Salomon gives us this lesson by way of causion. Eccles. 10.20. Curse not the King, no, not in thy thought: for a bird of the ayre shall cary the voyce, and that [Page 7] which hath winges shall tell the matter; to teach us, That though Kinge and Governors have infirmities and vices, (which being men, they are equally subject too with others,) and so perchance may often do evill; yet we ought not to revile them, or curse them therefore. Yea, though thou mayst know the King to doe evill, and the land to suffer evill by his doing; yea, though thou mayst know it by thine owne suffering of evil from him, yet, let not so much as thine hearts thought curse him; as Doctor Iermyne in his Comments on that booke of Ecclesiastes, hath observed upon that text, from S. Cyprian.

Eighthly, We must not touch him violently, nor lift up our hands against him. God hath inhibited it 1 Chro 16.22. and Psal. 10 [...].15. Saying, Touch not mine annoynted, to wit, so as to doe him harme, or kill him; for as David saith to Abishai, 1 Sam. 26.9. who can stretch forth his hands against the Lords annoynted, and be guiltlesse? and ther­fore forbeare to destroy him. And we know how Davids heart smote him, when as he onely did but cut off the skirt from King Sauls garment. 1 Sam. 24.5. though he kild him not. For on whom Gods hand hath beene to annoynt them, he cannot endure any others hand should be, to violate them: For there is such neere alliance as it were, betweene God and them, Christ and them, and the Holy Ghost and them, as that they are not to be harmed the least way, if either God, or Christ, or the Holy Ghost, can keepe us from it; For Kings participat with the name of God. Psal. 82.6. I have said yee are Gods: and with the name of Christ, for they are called Christi Domini, The Lords Annoynted, frequently in Scripture; and if they be annoynted, it is, with the Holy Ghost and power from above, Acts 10. [...]. as that learned and reverend Bishop Andrewes in his Second Sermon of the conspiracy of the Gowries. So in that they be annoynted with oyle, not tooke from the Marchants warehouse, or the Apothecaryes shop, but from the Sanctuary; it shewes us, That Sacred is the office, whereunto they are designed; Sacred the power, wherwith they are endued; Sacred the persons, wherto it is applied, & therfore at no hand to be touched, either virulently with the Tongue, or violently with the hand.

Ninthly, We should not desert him in his troubles and necessity, but adhere to him, and endure the extremity of Fortune with him: and even then answer him, as Davids Servants said to him, when David was to flee with them from Absolom, 1 Sam. 15 15. Behold thy ser­vants are ready to doe, whatsoever my Lord the King shall appoint: and likewise with Ittai the Gittite to say and doe, as he did then to King [Page 8] David, at verse the 21. As the Lord liveth, and as my Lord the King liveth, Surely in what place my Lord the King shall be, whether in life or death, even there also will thy Servant be.

Tenthly, In time of warre, if he goe forth to battaile, and there ex­pose himselfe to danger, for the animation and incouragement of his Hoast, then, because, he is worth ten thousand of us, (as the people said of King David, 2 Sam. 18.3. We must therefore be sure that we be ready to rescue him, and to venture our life for his deliverance, as wee read Abishai, one of Davids Generalls & valiant men did, to succour David from the hands of Isbbi-benob the Philistim Gyant. 2 Sam. 21 17. And then withall out of a feare of love, lest he be againe endange­red; we should with the Men of David (at the same verse) say un­to him, Thou shalt goe no more out with us to battaile, that thou quench not the light of Israel; that is, lest if thou perish in the battaile, we loose thee, who art not onely, the Ioy and the glory, but also the Light of Israel: where by the way, we may observe, the great estimation a people should have of their King, viz. to esteeme him as their Light; and withall, that when the Light of Israel is quenched, that is, when we loose a good King, who is the Ioy and the Glory of his people, we are then rightly said to be in darkenesse, and so exposed to danger, as wanting a Light to guide us.

Eleavently, We must not withhold his due from him: for our Savi­our wills us Mat. 22.21. to Give to Caesar the things that are Caesars: and S. Paul, Rom. 13.7. to render to all their dues: tribute to whom tribute &c. Now because Kings are the Ministers of God for our good Rom. 13. [...] for the good of Peace, Protection, Iustice, Religion &c. at­tending continually upon this very thing, therefore for this cause we pay tribute. Rom. 13.6. And truly in regard of their Care over us: we must not dare, but as our Saviour saith, Reddere Caesari quae sua sunt; That is, because they keep our Tillage safe, they must have Tribute out of our Lands; and because they keep the Sea safe, they must have vecti­gal, Custume, and Censum, Subsidy out of our goods: and therefore it is very remarkeable, That our Saviour never did any Miracle, about Honor or Money, except that one, which we read of Mat. 17.27. about giving Tribute to Caesar; where, although nothing was due as may appeare by the two former verses, yet saith Christ to Peter, Lest we should offend, goe thou to the Sea, and cast an hooke and take up the fish that first commeth up: and when thou hast opened his mouth, thou shalt find a peece of mony, that take, and give unto them for thee and me.

Lastly, We must be subject to them and obey them: for as Dion Cassius hath well observed, Naturâ quipe id necessarium & hominibus salutare, ut alij quidem imperent, alij vero pareant. And therefore S. Paul wills Titus, Tit. 3.1. to put the people in minde, that they be sub­ject to principalities and powers, and that they be obedient. And againe, because Christians should not suppose they were exempted from obe­dience to the Heathen Governors, therfore the same Apostle, writing to the Roman Christians, who though they lived under cruell Nero, that Persecutor of the Church, and Infamy of his Age, and under his wicked substitutes, yet saith he, Rom. 13.1. Let every soule be subject to the higher powers, and why? because the powers that be, are ordained of God, and he that resists the power, resists the ordinance of God: and therefore be obedient.

Now our subjection and obedience to the Kings and Governours who are set over us, and who are the Powers that are of God, is to permit their will to be done, aut a nobis, aut de nobis, that is, either of us, or on us; of us, when they command for Truth; on us, not by us, when they command against the Truth, to wit, Gods Truth & Word; as we see by the axample of the Hebrew Midwives, whom the King of Egypt commanded, that when a Son was born to the Hebrew wo­men they should kill him. Exod. 1.16. But the Midwives feared God, and did not as the King of Aegypt commanded them, but saved the men children alive. vers. 17. for had they, they had beene guilty of murder, and therefore because the Midwives feared God, He dealt well with them, and made them houses. verses 20.21. Also by the example of Sha­drach, Meshach, and Abednego. Dan. 3.18. Who would not worship the golden Jmage set up by Nebuchadnezzar, yet permitted his will to be done on them, by casting them into the fiery furnace: verses 20.21. and therefore God preserved them, so that they had no harme, as we read in the same Chapter. And so Daniel, who though he was interdi­ced by King Darius, Dan. 6.9. Yet ceased not to pray unto God, three times a day. verse 13. yet he permitted the Kings will to be done on him, (for he signed the decree) by casting him into the Den of Lyons. verse 16. So it appeareth, that we must be patients or Agents; Agents, when he is good and godly; patients, when he is tyranous and wicked; and then as S. Peter saith 1 Pet. 2.19. It is thankworthy if a man for Conscience towards God, endure griefe, suffering wrong­fully: and unto a patient bearing of the Crosse, we know we are called, for Christ also suffered for us, leaving us an example, that we should [Page 10] follow his steps, as S. Peter there tells us at verse 21. Wherefore we must needs be obedient: because all powers is of God; because they bring with them the good of order; because it is a sinne to disobey; because judgement temporall and eternall, accompany the sinne of Rebellion and disobedience; because governement is the meane of our weale; because Kings are (as it were) hired by tribute, to serve their Servants, and take care for their subjects. Besides, it is necessary that we should obey, both ex necessitate finis & pracepti; for hereby we shall doe that, which is acceptable to God, and profitable to our selves; acceptable to God, enjoyning obedience; profitable to our selves, as thereby enjoyning the good of government. That we may lead a quiet and peaceable life in all godlynes & honesty, as S Paul saith, 1 Tim 2.2 (see Doctor Boys on the Epistle for the fourth Sunday after Epiphany.)

And thus we see, That we are taught to obey Kings, by the Word, though they rule not alwayes by the Word: but what of that? As the neglect of their duty cannot excuse the neglect of ours; so neither can the breach of their Oath, absolve us before God, from our duties of Allegeance and Obedience to them, as Calvin, Aretius, and Marlorate, informe us. For we are bound to obey, as the person, so chiefly the power, because it is of God.

Nor must we only preforme this duty to good Kings and Gover­nours, but as S. Peter saith to servants, concerning their Masters, 1 Pet. 2.18. Be subject to your Masters, with all feare, not only to the good and gentle, but also to the froward: so may we lawfully say to sub­jects, concerning their Soveraignes, Be ye subject and obedient, not only to Good Kings, but also to the froward and wicked, as Hugo Grotius, aptly applying that text. So also devine Seneca, though an Hea­then, wills us, saying, Aequum atque Iniquum Regis Imperium feras: for we must consider & acknowledge with S. Chrisostom That, Reges quod sunt, a Deo sunt; and therefore, that every King, is either Gods golden Scepter, and so the Mirrour of his goodnesse, when we enjoy peace and plenty and prosperity from God, under him, and by him; Or else he is Gods Iron Rod and Scourge, and so the Mirrour of his Iustice, as he saith of the Kings of Assiria. Esay 10.5. by whom, God doth afflict and chastise his people, many times permitting him to im­pose taxes and hard lawes upon them, yea and sometimes, the sword it selfe too, when their sins arive at that height, as to provoke Gods patience, and call for just and deserved vengeance; For God sends [Page 11] wicked Princes, for the punishment of sinners; so Dan. 8.23. When tho Transgressors are come to the full, a King of a fierce Countenance shall stand up: and he permits Hypocrites to raigne. Job 34.30. which both the vulgar, and Osiander read, Qui fecit regnare hypocri­tam hominem, propter peccata populi. So that we see, if Kings be good, then as S. Paul saith Rom. 13.4. They are the Ministers of God for our good: but if evill, we must with the Iewes. Nehem. 9.37. acknow­ledge, that they are set over us for our sinnes, and yet both good and evill, by and from God.

And truely, however some men dare adventure to call their lawfull, though evill Kings, Tyants, that so they might thereby shake of their due obedience to them, yet both Gods Word, and his owne peoples example, teach us otherwise. viz. to acknowledge, that even such Kings, though Heathens, are his Annointed, as he saith of Cyrus, Esay 45.1. (and so we read 1 Kings 19 15. That the Lord sent Elijah the Prophet to annoint Hazael to be King over Syria) Yea though wicked persons, yet are his Servants, as he saith of Nebuchadnezzar. Ier. 25.9. and 27.6. and therefore to be obeyed; for saith God at the 8 verse of that last Chapter. That, that Nation that will not put their necke under the yoke of (Nebuchadnezzar) the King of Babilon, I will punish saith the Lord, with the Sword, and with the Famine, and with the Pesti­lence, thereby teaching us, not to resist or rebell against evill Kings, because they are by him advanced to that Royall Majestie, and made his scourges, to punish us for our sinnes. And as Gods word, so his owne peoples example, teacheth us obedience, to wicked Kings. For the Israelites, while they were in Egypt, were (we know) aswell the Subjects of Pharaoh, as the Egyptians, and yet notwithstanding, the many cruelties and oppressions inflicted on them, by Pharaoh King of Egypt, and the Egyptians, who as we reade. Exod. 1.14. made the Israelites lives bitter with hard bondage, in Mortar and in Bricke, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour. Yet for all this, we doe not read, that ever they resisted or opposed him, but patiently endured those afflictions, untill God saw their miseries, and how they sighed by reason of the bondage, and they cried, and their cry came up unto him. Ex 2.23. and 3.7. and then he sent his Servant Moses, to deliver them, as we read. Exod. 3.10. and who, when he was sent, had not, (that we read of) any power committed to him, to incite the people to take up armes against Pharaoh their King, thereby to free themselves [Page 12] from their bondage; but was only to intreat Pharaoh to let them goe, Exod. 3.18. and to shew him Gods wonders, his plagues and judgements if so be he refused. And after, when as God was pleased, fully to avenge himselfe, on Pharaoh, for so oppressing his people; He chose, rather miraculously to defeate and overthrow Pharaoh and his Host in the Red-Sea, Exod. 14.27.28. and so, wholly to deliver his people, both from their afflictions, and the hands of their enemies, Then he would permit them any liberty, to assume armes, whereby to avenge themselves, for their injuries, on their lawfull, (though tyranous and cruell) King. And againe, we have their example, when they were lead Captives into Babylon, Nehem. cap. 9. Where after confession, of Gods great goodnesse and mercy towards them of old, and of their own wickednesse and the justnesse of Gods punishment, speaking of the Babilonish Kings to whom they were subjected, they likewise confesse and acknowledge, that they were set over them by God for their Sinnes; and that they had Dominion over their bodies, at verse the 37. And therefore the Prophet Ieremiah, chapter 29. ex­horts them from God (not to rebell, against those Kings, to whom God rendered them subject, that so they might regaine their liberty, but) at the 7. verse, to pray for the peace of Babylon to the Lord, for in the peace thereof, they should have peace, and at the 10. verse, to waite Gods leisure for their deliverance, from that Captivily, and bondage, for saith he, Thus saith the Lord, After seventy yeares be ac­complished at Babylon, I will visit you, and performe my good words to­wards you, in causing you to returne. And after, when God did full­fill his word to them, and delivered them, we know, that it was not, by stirring up their Spirits to Sedition, Resistance, or Rebellion, but as Ezra the Scribe, hath recorded it, Ezra, 1.1.3. by stirring up the Spirit of King Cyrus, freely to dismisse them and manumit them by his regall proclamacon; by both which examples, of the people of God re­corded in the Word of God, we are plainely taught Passive obedience, to the Supreame Power under afflictions, and to leave the redresse and revenge to God alone, to whom it properly appertaineth.

And tauely, by the harmonious consent, of many notorious and ap­proved good Authors of the Protestant profession of Religion, that I have consulted, (to wit Calvin, Zanchy, Polanus, Piscator, Martinius, Wollebius, Aretius, Bucer, Bullinger, Pomeranus, Marlorate, Buca­nus, Szegedine, Wendelinus, Sharpius, Crotius, Alstedius, Althusius, Hugo Grotius, and the famous Authors of the Synopsis Purioris Theo­logiae, [Page 13] viz. Polyander, Rivet, Wallens, and Thysius, most of them, publicke professors of Divinity; and our owne learned Bishop An­drewes, and Doctor Boys, Master Perkins, and Master Downeham, all Orthodox men and good writers; besides, Osiander, Vogelius, Die­tericus, Gerardus Brochmandus, Gravius, Casmannus, and Schrode­rus, (Lutherans) and the two famous Frenchmen, (Peter Charon, and Peter de la Primanday,) who grounding their judgements upon Scripture, doe all conclude, That we ought to obey Princes, though wicked men, in all things, that contradict not the revealed will or Word of God: but if so be, they command things unlawfull and which are against that Rule of Gods will and Word, then as we must not obey them, by doing; so neither resist them, by rebelling; but either, patiently suffer their wills to be done on us, though not by us; or otherwise, fly from them, as David did from Saul. 1 Sam. 19.12 18. and as our Saviour Christ did from Herod, Mat. 2.13. and as he adviseth his Desciples to doe, Mat. 10.23. When they persecute you in one City, fly into another.

And thus we see, That though Kings be not godly, but wicked persons, yet honour and obedience is to be done unto them, because it is God that hath set them up over us, though in his wrath against us, as he saith, Hosea 13.11. and therefore, though their sinnes may make us disaffect their persons, yet must we yeeld obedience, to the power they are invested with, because it is of God. For as the learned Hugo Grotius, well observes ( li. 1. de jure belli & paris, ca: 2. Set. 7.) Sicut olim, pia crant Sacrificia secundum legem, quam­vis ab impijs Sacerdotibus celebrata: Sic pia res est Imperium, quam­vis ab Impio teneatur. And so Althusius from Aretius, vitia Personae, non tollunt Officium illius. For we ought not to obey a Superiour, because he is worthy, and worthily commandeth, but because he is a Superiour, saith Peter Charon. ca. 16. of his 3 booke of Wisedome. Wherfore, Men cannot safely resist that Authotity, nor despise that power of Kings, without they will, as acquire the name; so justly incurre the punishmen of Rebells: whom to oppose and resist, as it is commendable, so, to subdue and destroy is warrantable by Scrip­ture; for, Rebellion is as the sinne of Witch-craft, as Samuel saith to Saul, from God, 1 Sam. 15.23. And Thou shalt not suffer a Witch to live, saith God him selfe. Exod. 22, 18.

Now, the Scripture records, and shewes us, many Iudgements of, God upon Rebells, Revolters, Seditious and Traiterous persons, and the fearefull ends they came to; That so we avoyding the [Page 14] sinnes, might thereby also evade the punishment: for, what a feare­full end is it, to have the Earth open her mouth, and swallow us up quicke, as it did Corah, Dathan and Abiram, Num. 16.32. and to be consumed by fire from the Lord, as the Two hundred and fifty Princes of Jsrael were, at the 35. verse of that Chapter; to hang by the haire of our head, betweene the Heaven and the Earth as unwor­thy of either, and whilest yet alive, to have our heart opened, as Absol m, 2 Sam. 18.9.14. to be slaine, and drawen and dragged from the place, as Ioab was, 1 Kings 2.34. to be hanged, as Bigthan and Teresh, the Chamberlaines of King Ahasuerus were, Esther. 2.23. to have ones head chopped off, as Sheba's was, 2 Sam. 20 22. and both it and ones quarters hanged up, as Baanah's and Rechabs were, 2 Sam 4.11. to have ones Lands, and Livelihood seised upon and given to strangers, ones Issue miserable for our sakes, and to be Damnatae memoriae, both ones name and memory as a curse to poste­rity, as we read, Psal. 109.11.10.13. but were this all, (though this be much and fearefull too,) there might yet remaine some com­fort; but that such persons might be wholly comfortlesse, eternall punishments remaine, to be inflicted and succeed these temporall: so saith S. Paul Rom. 13.2. They that resist, shall receive to themselves Damnation. And therefore that we may not come to such untimely ends, we must be carefull to avoyd such particulars, as making us per­take with the persons, in the facts of Treason, Rebellion, and Sediti­on; may make us share also, in the Act of punishment with them. Now Scripture shewes us many wayes, whereby a man may per­take with others, and so become guilty: as by being a Champion, or Leader for them; as Ioab to Adonijah 1 Kings 1, 7. by being a Spokes­man or Orator for them, as Ieroboam, to his Crew, 1 Kings 12.4. by blowing the Trumpet, that is animating them, and setting them on; as Sheba, 2 Sam. 20.1. by giving them shrewd advice to manage their matters and affaires; as Achitophel to Absolom, 2 Sam. 16.21. By praying for their successe: that was all Abiathar the Priest could do, 1 Kings 17. by bruiting infamous Speeches, or libells of the King; as Shemei did, 2 Sam 16.7. by harbouring or receiving them; as the City Abel did Sheba, and should have beene sacked for it, had not the wisedome of the wise woman prevented it, 2 Sam. 20.14.16. by furnishing them with money, or supplies otherwise; as the men of Sichem, to Abimelech, Iudges. 9.4. by being (if not partie yet) privie to it, and not opposing, as David had beene to Sauls death, [Page 15] if he had not hindred Abishal, 1 Sam. 26.9. or by being, at the least privie, and not disclosing it; which had beene Mordecai's, case, if he had concealed the Eunuches Treason, Esther, 2.22. And lastly, (which is as bad as any of the rest,) by speaking, or writing, in praise or de­fence, either of the deed or the doers; which is their case, Numb. 16.41. calling Corah and his Company, The people of the Lord; for sure if the Consenter be in, the Commender much more. And as Gods Law, so likewise the Statute and Common Law of this Realme, (mongst many other) have declared one grand way, wherby a man may not only become actually guilty, but also partake with the guilty in the Act. And that is thus exprest, by the Statute of 25. Ed. 3. ca. 2. If a man doe leavy warre, against our Lord the King, in his Realme; or be adherent to the Kings Enemies in his Realme, giving to them ayd and comfort, in the Realme or elsewhere, and thereof be probably attainted, of open deed, by people of their condition, he is guilty of Treason. And our Bookes, expound this branch of that Statute thus, He doth leavye warre against the King, who doth encounter in fight, such as be assisting to the King, in his warres; And he is adherent and giveth comfort to the Kings Enemies, who, in open field, giveth battaile to the Kinge friends, for taking the Kings part. So Poulton de pace Regis & Regni. Tit. Treasons. 4. Daltons Iustice of peace, fo. 224. and the yeere booke of, 45. Ed. 3.25. and this was the Law to before that Statute. And so, Brooke, Tit. Treasons, 7. and Stamford, fo. 1. b. and Poulton, and Dalton in the places cited, doe report for Law, from the yeere booke 21. Ed 3. fo. 23.24. That, If a man accompanied with a convenient number of persons, doe ride towards the King, to help him in his warrs, and another doth encounter him, and kill him, this is high Treason, also it was adjudged Treason (as they report from the booke of Assises, 22. Ed. 3. Pl. 49.) before the cited Statute, to kill the Kings Mes­senger, who was sent to execute his Commandment. Whereby, we see it is Treason, not only to oppose the King, but also to oppose and kill such, who either take his part, or execute his Commands, in time of warre: And therefore, as every one abominates, the very Name of Traitor or Rebell; so let every one likewise be carefull, how he may avoyd those Crimes of Treason and Rebellion, and that he par­take not with the Authors or Fomenters thereof, in any the kinds before specified. Wherefore considering the Premisses, If so be God should be pleased to give us a wicked Prince, and to set an evill King over us, (which his Name be ever praised for it, as yet we [Page 16] have not, and he grant our sinnes never provoke him to doe it) my advice then grounded upon Scripture, in this case, is, That we well pondering that saying of King Salomon, Pro. 21.1. The Kings heart is in the hands of the Lord, and he turneth it whithersoever he will, (though he never turne them to wickednesse) That therefore if he be wickedly bent, we pray unto Almighty God, to dispose and turne his heart right, so as it best seemeth to his godly wisedome, for our good, over whom he hath set him; and then, notwithstanding our prayers, so be he still continueth wicked and evill, Then neither to rebell against him, or depose him; but only patiently waite the Lords leisure, till he remove him from us: for, as the Prophets Daniel and Hosea, both tell us, God sets up Kings, and he taketh away Kings, (therefore we must not:) Dan. 2.21. and Hosea 13.11. And true Piety, as it bindes the Subject to desire a good Sovera gne, so likewise doth it, to beare with a bad one: which Tacitus, (though an Heathen) could tell us, saying, Subjects must, Bonos Principes voto expetere, qualescun (que) tamen tollerare.

And thus briefly, we have shewen from the Word of God, That the duty of Subjects to their Lawfull King, is to obey him▪ as Gods Lieutenant on earth, in all Commands, except directly against God, as the Commands of Gods Minister; acknowledging him as a Iudge set over them by God, and having power to judge them, but to be judged onely by God, to whom alone he must give account of his Actions and judgement: and therefore to love him, as their Father; to pray for him, as their protector; for his continuance, if he be good; for his amendment, if he be wicked; following and obeying his Lawfull Commandes; eschewing and flying his fury, in his unlawfull; without other resistance save only Prayers & Teares, ac­cording to the practise & example of the Christians in the Primitive Church, whose only Armes and resistance against their persecuting Emperours, were Preces & Lachrymae: wherupon saith S. Ambrose excellently, Coactus repugnare, non novi; Dolere, potero; poteroslere; potero, gemere: adversus Arma, Milites; Gothos quo (que) Lachrymae meae A [...]ma sunt; aliter nec debeo, nec possum resistere: and Gregory Nazianzen gives the reason, Quia solum hoc contra persequutorem erat rem [...]dium: whom the Subjects thought, might sooner be stild and conquered by their Teares and words, then by their Reproofes and Swordes.

But now perhaps, some will object, That this labour might have beene spared; forasmuch (say they) as what hath beene here spoken, [Page 17] concernes private men alone, and not Magistrates: But to such I answer (with him, who is the Glory of this Age, and much ad­mired, for his incomparable and exim [...]ous knowledge, both in divine and humane learning, to wit Hugo Grotius) That indeed, There have beene found some learned men in this Age, as Peter Maytyr, Pareus the father, Iunius Brutus, Daneus, and some others, who have first perswaded themselves, and then endeavoured to perswade others, That all which hath beene alleadged, obliges only private Men, but not the Inferiour Magistrates; in whom they suppose to reside a power, to oppose and resist the Injuries of him, who hath the Supreame power in a State; yea, and that they offend, if so be they doe not; which opinion is not to be admitted or allowed; inas­much, that as it is but meerely an opinion, so withall it makes a­gainst the good, and is destructive to the very being of Peace, and to the quietnesse of Government: for if this be admitted, to what a world of misery should a State continually be subjected? For then, any Act of a Kings which the Magistrates shall please to in­terpret, Injurious to the State, shall immediately become a just ground for the people to assume armes and rebell; whereby, not onely the publike peace shall be unsetled, and the people be alto­gether deprived of its benefits; but also a Kings Sacred Person, (which should be pretious in his Subjects eyes, as being Gods annointed,) yea, and the whole body of the State, (which would willingly, ever preserve it selfe in safety and quiet,) shall be both, very often exposed, not only to distraction, but even to destruction too; even so often as seemeth good to the Magistrates; many times for slight and tollerable matters; yea and it were to be wished, that not sometimes too for private revenge. And therefore as Du Bartas, saith very well, Better it were, to suffer some disorder in the Seate, and some spotts in the Common-wealth, then in pretending to reforme-utterly to overthrow the Republike. But how ever, though the Ma­gistrate may both pretend and intend good, by the taking up armes yet (according to that Divine Axiom in Theology) We must not doe evill, that good may ensue. Wherefore, as the Opinion is nor to be received or allowed of, for the Reasons premised, and so) that it is but an opinion, (and mens opinions may be erroneous; so also is it to be rejected, as being, neither true, nor having any de­vine example whereon truely to ground it.

Now, that the Opinion is false, and that Magistrates have no such [Page 18] power as is pretended, but are also bound to obey, and consequent­ly not to resist, as well as the Inferiour sort of Subjects, will ap­peare by Reason and Scripture: And therefore wee must consi­der and know, That although Magistrates; in respect of the In­feriour sort, are publike persons in a state, yet being opposed to the Supreame power, they are but as private men; and in this Re­spect, the Reason of obedience is common both to Magistrate and people: For S. Paul, Rom. 13.1. when he bids That every Soule be Subject to the higher powers, By every Soule, (that is, by Synecdoche, every Man) he doth aswell meane and include Magistrates, as inferiour Subjects: For as Magistrates were but private men, till such time Kings conferd that honour and power upon them; so that being withdrawne, they are againe rendred but private men in the State.

Now that Magistrates also are the Kings Subjects, no man will deny; And that their power is conferd on them, from and by the Supreame, themselves cannot deny; but, that the Supreame, hath transferred and committed to them, full and lawfull power, to oppose and resist him, when, and as often as he doth amisse, in their Iudgements, all Men may truly deny; and no man I am sure can lawfully prove: For all that faculty and power of gover­ning, which is placed in the Magistrate, is so subjected to the Supreame power, that whatsoever is done by them, contrary to the will and command of him that rules in cheife, is esteemed and adjudged, but as the Act of a private man. Celebrions ther­fore is that saying of S. Augustine, and alleadged to this purpose by the said Hugo Grotius. (li. 1. de Iure belli & pacis. ca. 4. Sect. 6.) Ipsos humanarum rerum gradus adverte; Si aliquidjus­serit Curator, faciendum; non tamen, si contrà Proconsul jubeat: aut si Consul aliquid Iubeat, & aliud Imperator, non vti (que) contemnis pote­statem, sed eligis Mai [...]ri servire: nec hinc debet minor irasci, si major raelatus est. Which also is proved by divine authority; for S. Peter, when he saith; 1 Epist. 2.13.14. Submit your selves for the Lords sake, whether it be to the King as Supreams, or unto Governours, as unto them that are sent by him, &c. wherein, we see he men­tious both Kings and Magistrates, yet would, that we should be Subject and yeeld obedience, (as the words insinuate,) one way to the King, and another way to the Magistrate: to the King, as Supreame in all things, and that without any exception, save a­lone [Page 19] in such things as he Commandes contrary to Gods Will and Word; but to the Magistrates, as sent by him, that is, in respect they derive their power, which they have received and possesse, from the King, and so represent his Person that sends them: which also our Saviour intimates, Iob 19.11. Where speaking to Pilate, (who was the Magistrate, and Deputed to the Government of Iudea by Caesar,) he saith to him, Thou couldest have no power at all against mee, (viz. to Iudge mee,) except it were given thee from above, that is, as from God, so likewise from the power above thee, to wit, Caesar. And there­fore onely, is it, That by the afore cited Statute of 25. Edw. 3. ca. 2. It is declared to be High Treason, to kill the Chancellor, Treasurer, or Justice of either Bench, Iustice in Eire, or of Assises, (who are the grand subordinate Magistrates of the Realme) or any other Iustices assigned to heare and determine, sitting on the Berch or place of Iudgement, and doing their office: Because they then represent the Kings Person. Wherefore, if the King be the Head of the people, according to the Prophet Samuel; and the Higher power, according to the Apostle S. Paul; and the Su­preame, according to the Apostle S. Peter, then doubtlesse there is no power equall with his, and much lesse any power above his, within his Realme and Dominion, and so Antiquity confessed; for S. Chrisostom tells us, that Rex non habet parem super terram; and Bracton, that Rex non habet parem in Regno suo, and he addes the reason, quia sic amitterat praeceptum, cum par in parem non habet Im­perium. Which is also graunted and acknowledged by the 37. Article, of the Confession of Faith, made by the Church of England, in these words, The Kings Majesty hath the Cheife power in this Realme of England, and other his Dominions, unto whom the Chiefe Government of all Estates of this Realme, whether they be Ecclesia­sticall or Civill, in all causes doth appertaine. And, the Oracle of the Common Law, Sir Edward Cooke, doth informe us according to Law, ( li. 5. Caudryes case fo. 40. b.) That it appeareth aswell by the Ancient Common-lawes of this Realme, by the Resolutions & Judgements of the Iudges and Sages of the Lawes of England, in all Succession of Ages; as by authority of many acts of Parliament, Ancient, and of latter times, That the Kingdome of England is an absolute Monarchy, and that the King is the only Supreame Gover­nour, aswell over Ecclesiasticall persons, and in Ecclesiasticall causes, [Page 20] as Temporall, within this Realme. And truely the Oath of Su­premacy, (which ordained by Act of Parliament, And which by force of the Statute of 1. Eliz. ca. 1. Every Magistrate, within this Realme of England is to take,) makes it also plain­ly appeare, for hee that takes it doth declare in his Conscience, That the Kings Highnesse, is the onely Supreame Governour of this Realme, and of all other his Highnesse Dominions and Coun­tries, as well in all Spirituall and Ecclesiasticall things or causes, as Temporall. And therefore surely, if Magistrates acknowledge a power above themselves, (as they who have tooke that Oath, cannot deny but they have) then doubtlesse, They are not to Governe him, but rather to Governe for him, according to that power he hath committed to them, and then consequently, be both bound to obey, and forbid to resist that Supreame and Higher power, aswell as other private Subjects be; wherefore whatever hath beene said, in respect of their duty, doth aswell concerne Magistrates.

And further, as there is no cleare Text, that declares it law­full to resist the Higher power, in any case; so neither is there any Divine and apposite example in Scripture, that I could ever meete with yet (no, not alleadged by the adverse partie in maintanance of their opinion,) whereon truely to ground such an opinion, and proove such a Lawfull power, to oppose the Supreame, and to reside in the Inferiour Magistracy, or Optima­cy of a Realme: but on the Contrary, much may be said and deduced from thence, to disproove, and evince that position: In contradiction whereof, S. Chrisostome hath afoorded us a good observation, (Homil. 2. in Epist. 2. ad Timoth.) Insurrexe­runt adversus Aaron post vituli formatam effigiem, Core, Dathan & Abiron; quid ergo? nonn [...] illi periere? &c. Saith hee; It was after That Aaron had sinned foolishly and hainously, in making the Calfe, that Core, Dathan and Abiron rebelled a­gainst him; but what then? did they not perish? Yes, they did; and that was to shew, that although the Governour might be wicked, yet it was not for them who were under him, to take upon them, to correct him, or rebell against him; no, though they were the Optimates and Peeres of a Realme; for wee know the Two hundred and fifty Princes of Israel, that joyned in the Conspiracy and Rebellion against Moses and [Page 21] Aaron, perished aswell, yea and as strangely too, as Corah and his Company. And besides, among the Iewes, where, though there were so many Kings, who were no lesse contemners of the Divine, then of humane Lawes, doe wee read, that ever the Inferiour Magistrates (amongst whom, there were no doubt▪ many godly and valiant men,) did at any time assume power to oppose their Kings, but only when they received a speciall com­mand from God, who alone hath power above Kings, and to correct them: Nor ever read wee, that the Statues and Idolls of the false Gods, which were publikely set up by the Kings of Iudah and Israel, were dejected or demolished, but by the com­mand of the good Kings which God gave them, when they came to rule over the people. And so wee see, That Idolatry continued in the Kingdome of Israel and no reformation, from the time of Ieroboam the Sonne of Nebat, and first King of Israel, who made Israel to sinne, and set up the two Golden Calves and the Altar at Bethel, 1 Kings 12.28.33. untill the time of good Iosiah King of Judah, who demolished them, as we read, 2 Kings, 23.15. and 2 Chron. 34.7. according to the Word of the Lord, spoken by the man of God, which Prophesied against the Altar at Bethel, 1 King 13.2. after they had continued above the space of 300. yeares: during which time, doubtlesse, there were many Religious men and Magistrates in Israel; and yet notwithstanding, we read not of any that opposed the King, though an Idolater, nor yet that tooke upon them to remove the Idolls from amongst them, till such time it pleased God, to send King Iosiah to doe it, accor­ding as he had foretold by the Prophet: but it is to be presu­med, that during that space, every good man, only looked to him­selfe, that he polluted not his own soule by such spirituall whore­dome, and withall resolved and endeavoured with Josua, (Iosua 24.15.) That He and his houshould, might serve the Lord, If then Idolatry, and defection from God, tyranny over the people, and persecution of the Saints for their profession, hindred not the Spirit of God, to Command the people to yeild due and hearty obedience to their cruell Kings, as we have shewen, before from Ieremiah and S. Paul, towards Nebuchadnezar and Nero; what shamelesse presumption then is it, to any Christian people, now a­dayes, to claime such an unlawfull liberty and power, to resist, oppose or depose their lawfull Kings, which God refused to grant [Page 22] to his own peculiar and chosen people the Iewes.

For in the first Booke of Samuel, in the 8. Chapter, where Samuel makes the discription of a King, and shewes the people the manner of their King that should Raigne over them (not that all things there mentioned by Samuel from the Lord, were by him granted as lawful for a King to do, but Samuel relates the maner) therby to prepare their hearts before hand, to the due obedience of that King, which God was to give unto them, & so he there openeth to them, what might be the intollerable quallities, that might happen either in him, or some other of their Kings, through their inordinate appetites,) thereby preparing them to patience, and not to resist Gods Ordinance, if so be the licenti­ousnesse of their Kings will, should extend so far as to do such things as hee there mentioneth; as if he would have said; Since God hath granted your importunate suite in giving you a King; as yee have formerly committed an error, in shaking of Gods yoke and over-hasty seeking of a King: so now beware, yee fall not into the next also, in casting off rashly, that yoke, which God at your earnest suite hath layd upon you, how hard so ever it seemes to be: for as you could not have obtained a King, without the permission and ordinance of God; so in no wise, can yee shake him off without the same warrant: since hee, that hath the only power to make him, hath also, alone the power to unmake him; and therefore bee yee obedient, and patiently beare with those straights that I shall fore-shew you, as with the finger and hand of God, which lyeth not in your power to take off: For saith he, verse. 11. This will be the manner of your King, that shall raigne over you; Hee will take your sonnes, & appoint them for himselfe, for his Charriots, and to be his horsemen, and some shall runne before his Charriots, &c. That is briefly, Hee will exercise very much cruelty, oppression and Tyranny over you, almost beyond hu­mane patience to endure; But yet for all this, although hee should doo so, Yet wee doe not at all read there, That the People should then disobey him; neither of any liberty granted to them, or power granted to the Magistrates, to oppose him for so doing, or to restraine his power, or to redresse those evills themselves, but being destitute of all humane Remedies, they were onely, to cry unto the Lord, to remedy them; as wee reade at verse the 18. For indeed there is no Lawfull way of redresse, but by our addresses to God by prayer, to turne his heart; and [Page 23] to the King by petition, to reforme his actions? and so our owne old Law teacheth us, for Bracton, li 1. cap. 8. spea­king of the King, saith thus, Si ab eo petatur, locus erit Sup­plicationi, quod factum suum corrigat & emendet, quod quidem si non fecerit, satis sufficit ei ad poenam, quod Dominum ex­pectet ul [...]orem: Nemo quidem de factis suis praesumat disputare, multo fortius contra factum suum ire. And therefore it is very remarkeable, that amongst the many Prophets, that God sent to reprehend the Kings of Israel and Iudah, for their Idolatry, Cruelty, and Oppression, how wicked soever the Kings were; yet never any of them called upon the people, or per­swaded the Elders of the people, to resist, or oppose them: but whereas it seemed good to God, to punish the wicked Kings of Iudah for their great sinnes, (whereof some were, oppression of their subjects) wee read that hee did it by the Assirians, by the Egyptians, by the Babylonians and not by the Iewes their Subjects; to teach us, That hee teacheth us not Rebellion and disobedience, nor is the author thereof; and withall. That wee should not take upon us to remedy such things, but to leave that to him, to whom Vengeance belongeth, Psal. 94.1. For Vengeance is mine, and I will repay saith the Lord, Deut. 32.35. and againe, by S. Paul, Rom. 12.19. and Heb. 10.30. And if at any time, Acts of violence were committed upon the Persons of wicked Kings, so that they were killed, yet we doe not ever read, That God ap­proved of the murder, but Contrariwise, that hee punished the doers thereof: nor are such passages recorded in Sacred story, in approbation of the fact, but onely as a Testimony of Divine providence, sometimes permitting it: and so wee read, that the servants of King Ioash, 2 Chron. 24.25. con­spired against him, and slew him on his bed. But such ex­amples, onely shew us what was done by others, not what ought to be done by us▪ but on the contrary, the Prophet Samuel, by his owne example, shewes what the duty of Governours and Magistrates is towards their King, though a wicked Man; even to honour him before the people: when as, 1 Sam. 15.30. The Elders and the people looking on him, hee yet yeelds his wonted reverence toward King Saul, though a wicked person, and having also, but newly transgressed Gods holy Commandes.

Remarkeable also, is that passage recorded by all the Evangelists, and which we read of, Mat. 26.50 51. Marc. 14.47. Luc. 22.50.51 and Ioh. 18.10.11. where, when as Simon Peter drew forth his sword and cut of Malcus his eare, who was the Servant of the high Priest, our Lord and Master, immediatly touched his eare, and healed him againe, and withall rebuked Peter, bidding him put up his sword: Now in that he healed the High Priest servants Eare againe; it was to shew us, as the Power of his Divinity by the Cure, so also, that Peter had offended by cutting it off: But in that he bidds Peter to put up his sword againe; it was to teach us, That if such who have the Supreame Power and Authority, doe unjustly injure us, wee should rather beare it with patience, then resist them by violence. For as Christ there saith to Peter, They which take the sword (viz. to resist authority, as Peter did, though in a good cause to defend our most innocent Saviour) shall perish with the Sword; and S. Paul saith Rom. 13.1. They that resist the powers, shall receive to themselves Damnation.

Wherefore, weighing the premises, and that even Magistrates are but as private Men, in respect of the King, and so aswell bound to obey him, as his Inferiour Subjects; Therefore to conclude, let every Subject, whether, Magistrate, Optimate, or Infimate, conceive & apprehend himselfe in the Condition of a private Man, (as doubt­lesse he is, when opposed to the Supreame,) and then, if he would faine preserve himselfe safe, from offending either God, his owne Conscience, or the King, and so perserve himselfe from error, then I am sure, he cannot have a more safe, or better example to follow, then that which Iesus Christ, our most blessed Lord & Saviour him­selfe hath shewen us, whom we all doe stedfastly beleeve, to have been, most holy, just, innocent and inoffensive; and yet, though hee was not only, ever falsly accused, & being once said to have a Divell, & shamelessely abused, as being mocked, scoffed at, blinded, and then spit on; but also undeservedly punished, as being buffeted, scourged, & crowned with thornes, yet did endure all those opprobries, injuries, & punishments, with so great patience; as that, though we read. Mat. 26.53. He could have had more then twelve Legions of Angels, to have defended him, but for praying for; yet we never read, That he did resist, and but seldome, that he so much as answered againe: And S. Peter, 1 Epist. 2.21. tells us, That Christ hath suffered for us, lea­ving us an example that we should follow his steps; which if we doe, [Page 25] Then the Comfort and Result will be, That if wee Suffer with him, or for him, or for his sake, We sbaell also raigne with him, as S. Paul assures us, 2 Timoth. 2.12.

These testimonies are cleere enough, and yet to all these I will adde this one memorable example, which you may read in Berche­tus, and Ioh. Servivus, which tells us, that in France, after the great Massacre at Paris, when the reformed Religion did seeme as it were forsaken, and almost exstinguished, a cerraine King powerfull in strength, rich in wealth, and terrible for his Ships, and navall force, which was at enmitie and hatred with the King of France, dis­patched a solemne Embassie and message unto Henry King of Na­varre, & other Protestant Lords, and commanded his Embassadours to do their best to set the Protestants against the Pastists, and to arme Henry the Prince of Navarre, which then lived at Bearne, un­der the Dominion of the most Christian King, against his Soveraigne, the French King, which thing the Embassadours indeavoured to doe, withall there art and skill, but all in vaine; for Henry being a good Subject, as it were another David, to become a most excel­lent King, would not prevent the day of his Lord; yet the Embas­sadors offered him many ample, faire, and magnificent conditions; among the rest, abundance of Money, the suume of three hundred thousand, anreorum scutatorum, French crownes, which were ready to be told for the preparation of the warre; and for the continuation of the same, there should be payd every Moneth so much as was necessary; but Henry being a faithfull Christian, a good Prince, a wi­dower, and though he was displaced, from the publike government of the common-wealth; and for his sake, for the dislike the King bare towards him, the King had banished many Protestants from his Country, and had killed many faithfull Pastors; yet would not he for all this lift up his hand against the Lords annointed; but refused their Gold, rejected their conditions, and dismissed their Embassa­dors, as witnesses of his faith to God, his fedility and allegiance to his King, and peaceable mind towards his Country,

The summe then of all, which hath beene said, is this; That so be, the licentious will of a King, be not terminated by Gods Law, and the Law of that Republike over which God hath set him, but that he will needs swerue from both rules: that then his Subjects pre­sume not to oppose his unjust commands, by an unlawfull Sedition [Page 26] or Rebellion, which is most odious in the sight of God and Men; but rather by slight, or passive obedience; according to Gods Word, and his peoples example; by both which, we suppose the point hath beene clearely proved: which if we do, then may we stand up with cleane hands and unspotted consciences, having proved our selves in all our actions, true Christians towardes God, and dutifull Subjects towards our King, having remitted the judge­ment and punishment of all his wrongs to us, unto him to whom onely of right it appertaineth.