Royalty and loyalty or A short survey of the power of kings over their subjects: and the duty of subjects to their kings. Abstracted out of ancient and later writers, for the better composeing of these present distempers: and humbly presented to ye consideration of his Ma.tie. and both Howses of Parliament, for the more speedy effecting of a pacification / by Ro: Grosse dd: 1647

CHAP. II. THE SVBJECTS LOYALTY, OR, The duty of Subjects to their Kings. (Book 2)

HAving in the former Chapter set forth unto you the Royalty of Kings over their Subjects: where I have declared their Originall from God, and their end, next to God, their Subjects good; and that though they should come short of that end for which they were constituted and ordeined, yet they ought not to be cut short by the people under them, but are to be reserved to the judgement of God, next to whom they are second here upon earth, and under whom they have no Superiour, being a∣bove all Laws of men, and themselves a Law un∣to

their Subjects: I now come to describe unto you the Loyaltie of Subjects towards their Kings, and the peoples duty. For, a King and Subjects being relatives; and the formall cause of a King∣dome consisting in that order which is betweene the King and his Subjects; by which he rules, and they submit; he governe, and they be governed; he commands; and they obey; It is very requisite in these miserably distracted times, where most men would shake off the yoke of obedience from their shoulders, and live as they list without all order: That, having spoken of Kings and their power over their Subjects, I should now say somwhat of Subjects, and their duty to their Kings.

And here, that we may the better setforth their duty, it will not be amisse to expresse their nature: for, so knowing what they be, we shall the sooner come to know what they must doe. Now if wee consult Bodinus about them, * 1.1 he will tell us, that Subjects are those, who are bound to maintain, and fight for the dignity & safety of their Prince as for themselves: and to have the same friends and enemies with their Prince. * 1.2 Or, as others doe describe them: Subjects are a part of the Common-wealth, which are obliged to the supreme power, even to all that they have: and for this cause it is, that they doe enjoy all the privi∣ledges of the Weale publike. This is the nature of a Subject. But then, if any should aske me who are Subjects as well as what are Subjects; I must a∣gain have recourse to the Politicians; who do give us to understand, that by the name of Subjects, we are to take notice of the multitude of men, which

are governed; or rather, who submit themselves to be governed. And in this name, we must compre∣hend all, and every one, of what state and condi∣tion soever they be, that are in that City, Pro∣vance, & Countrey, where a Magistrate is the head: For, so many as do belong to a Common-wealth, doe appertaine to the one part of it: viz. They are referred to be either Magistrates, or Subjects: whence it follows, that the name of Subject is more general than that of Citizen, specifically and properly so called; although in writers we finde them to bee promiscuously used. For, he that is a partaker with others of publike honour and dignity is properly a Citizen: but hee that partakes onely of burthens and taxes, & not as wel of honours and dignity in the Common-wealth, where he resides & lives, is not a Citizen, but a Subject. They are termes contrariant, not reciprocall. Every Citizen, is a Sub∣ject: but every Subject, is not a Citizen. There is al∣so another disagreeing respect, for a Citizen is so called, in respect of his native Countrey or Com∣mon-wealth, where he is borne, or to which he is ascribed: But he is a Subject in respect of that Magistrate which he obeyes, wheresoever he is.

Now men are said to be Subjects two manner of wayes; either by their nativity and birth; or by their dwelling and habitation. That a mans nativity and birth doe make him to be a Subject, * 1.3 is plain∣ly evidenced ex L. assumptio 6. § 1. ad Municip. Filius Civitatem, ex quâ pater ejus originem duxit, non domi∣cilium sequitur. A sonne follows the City from which his Father doth derive his originall, not

his house. And if a man be born of parents of di∣vers Cities, he follows the condition of his father, not of his mother. * 1.4 L. Municip. 1. § 2. F.eod. The house, or dwelling, in which any doth fixe and settle the seat of his fortunes, doth make him a Subject. But what space of time is required to con∣tract a house or dwelling, the Interpreters of Law doe varie: Because, in this thing the Laws and manners of every particular Common-wealth is to be respected. Agreeable to this, is that distin∣ction of the Jurisperites, who discriminate Sub∣jects by a naturall, and a voluntarie obligation. He is a Subject, say they, by a naturall obligation, who is borne under the jurisdiction, and in the Domi∣nions of that Magistrate, to whom he is subject: And he is a Subject by a voluntary obligation, who willingly and spontaneously offers himselfe to any Magistrate, and acknowledgeth him for his su∣preame head, although he be not born within his territories and dominions. To which two sorts of subjects, we may, not without good reason, adde a∣nother species, viz. such a one, as being vanquished in warre, is made subject to him that did subdue him. For, when a Prince or Magistrate overcomes any in a lawfull War, they are then made subject to his jurisdiction and power. But be they subjects these, or any other wayes, they are bound, whoso∣ever they be that are subjects, to yeeld obedience to him who is their Prince and Governour. If any should doubt of the truth of this assertion, (be∣cause the contrary doctrine is now broached and published by our Novel Divines) let him but con∣sult

the Apostle to the Romanes, (unlesse perchance for the same tenet he be held a Malignant) and he will satisfie him: Let every soule (saith he) submit himself unto the higher powers. They are his expresse words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In which universall precept he includes all, of all orders, and states, all sexes and conditions. As if hee should have said: All, whatsoever they be, that do live in a Common-wealth, must submit them∣selves to the supreme Magistrate, that is the head of that Common-wealth. So that, in the Apo∣stles precept, we have not onely implyed the qualities of their persons that are subjects; but we have also expressed the nature of their duties: viz. Subjection and obedience. We shall not need to goe farre then to search after the duty of Subjects to their Prince: the Apostle he hath done it to our hands: * 1.5 it is Obedience. And so the Augustane Confession in the 16. Article doth acknowledge it. The first Commandement of the second Table, which (as the Apostle speaks) is the first Comman∣dement with promise,* 1.6 doth set forth this duty by the name of Honour. For So we read it in the Deca∣logue, * 1.7 Honour thy father and thy mother, that thy dayes may be long in the land which the Lord thy God giveth thee. Exod. 20.12. Where, by father, according to the unanimous consent of all Divines, we are to understand, not onely our naturall father, that did beget us; but our spirituall Father also, that doth teach us; and our Civill father likewise, the King, who is Pater patriae, the Father of our Country, that doth protect us. And then, by honour which

we are commanded to yeeld to this Father, we are to conceive all those duties which are comprehen∣ded in it. Now the Politicians doe tell us, that this name of Honour, doth consist of sixe severall members, which doe imply as many severall du∣ties, which every Subject is bound to performe to the Prince his head, viz. Agnition, Reverence, Love, Obedience, Gratitude, and Equity.

The first member, wherein this honour doth consist, and the first duty, which every Subject is to performe unto his Prince, is Agnition: that is, an acknowledgement of Gods Ordinance in the office of the Prince. For God will have his owne Ordinance to be acknowledged in the Civill Ma∣gistrate; and that we doe conceive of him, as con∣stituted by God: seeing that as the Apostle speaks, there is no power but of God; * 1.8 and the powers that be, are ordained of God. After which manner, did the wo∣man of Tekoah conceive of King David, when as she being sent by Joab to intercede for Absolom, that he might returne from his banishment into the Kings favour: * 1.9 For as an Angel of God, (saith she) so is my Lord the King, to discern good and bad. And a little after, * 1.10 My Lord is wise according to the wisdome of an Angel of God. And so did Mephibosbeth esteem of him, when as he did compellate him with the same title: * 1.11 But my Lord the King, is as an Angel of God. Which agnition and acknowledgement of Gods ordinance in him, is a notable meanes to stir up our obedience to him.

The second member wherein this honour doth consist, is Reverence: when as, Subjects look upon

their Prince not onely as a man, but as a man of God; and reverence, not so much his person, as his office. * 1.12 For the King is Gods legat, and his Vicar, presenting his person. And therefore Saint Peter, when he exhorts to the feare of God, he doth an∣nex the honour of the King: as if there can be no true feare of God, without due reverence to the King, who presents Gods person. For which cause, Solomon the wisest of men, * 1.13 & richest of Kings, doth joyne the feare of God and the King together: the King, for presenting Gods perion is called God, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.14 as Plato styles him, as a God a∣mongst men; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an earthly God, be∣ing Gods Minister. * 1.15 Yea, as the Prophet David, and before him Moses, God himselfe. Yea, to goe far∣ther, God himselfe doth so call him, Ego dixi, I have said it, * 1.16 Ye are Gods. Which yet we must not understand, as if they were so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, indeed; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in name: not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by nature; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by office. And so much the very heathen did ac∣knowledge. * 1.17 For it is reported of Philip of Mace∣donia, that he was wont to say, that a King ought to remember, that he being a man, doth discharge the office of God: and the office which he doth execute, is from thence named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a pow∣er like unto Gods. * 1.18 Whence it is, that S. Augustine saith, the King bearing the image of God, ought therefore to be reverenced, if not for himselfe, at least, yet for his office sake.

The third member; wherein this honour doth consist, is Love. And it is another duty of Subjects to love their Princes: Not onely for their office,

which they, in the name and place of God, do un∣dergoe; but for the manifold benefits and com∣modities which they receive from them, by their happy government: * 1.19 Thus was King David accept∣ed in the eyes of all the people, whither soever he was sent. Kings, as you heard, are Patres patriae, Fathers of their Country; and therefore Subjects ought to respect them with a filiall love, even as children do love their fathers.

A fourth member, wherein this honour doth consist, is Obedience: Subjects must willingly, and readily yeeld obedience, to all the just and honest commandes of their Princes, which do no wayes repugne the lawes of God. They must not onely acknowledge, Reverentiam Subjectionis, a reverence of Subjection; but they must also give them obe∣dientians jussionis, an obedience to their just com∣mands. * 1.20 For, as Saint Chrysost 〈◊〉〈◊〉 observeth: a people that obeyeth not their Prince; is like to them that have no Prince at all: yea, and in a worse estate: for you cannot call that a King∣dome, where the King is neglected, and his Laws not observed. He seemeth to mee to have lost his Kingdome, * 1.21 saith the Philosopher, who hath lost his due obedience from his Subjects. And therefore Subjects must obey their Prince, not onely for feare of wrath, that is, to escape punishment, if they neglect their duty; * 1.22 but also for conscience sake, as the Apostle teacheth, because God commands them.

The fift member, wherein this Honour doth consist, is Gratitude. Subjects are bound, by way of thankfulnesse, to honour their Princes, if it were

for no other reason, but because they do dayly en∣joy the benefits of peace, prosperity, and protecti∣on by them. Which gratitude must expresse it self by two other virtues, as necessary as it self; and without which, it cannot subsist: and they are these: * 1.23 Verity and Justice: Verity, in acknowledging what great blessings, favours, and emoluments they receive by them; and Justice, in endeavou∣ring to make satisfaction, and compensation for them. And for this cause it is, that they pay them Tenths, Subsidies, Customes, and Tributes: with∣out which, not the King onely, but the Kingdome also, would be debilitated and go to ruine. In these Tributes and Contributions, * 1.24 (saith Ulpian) there is none but may know that the strength of a King∣dome doth consist. They are the very nerves of a Common-wealth. * 1.25 They are, saith Cicero, the or∣naments of peace, and the supporters of war. It is impossible, * 1.26 said the Emperour, that otherwise a Republique could be conserved, if it were not for the religious observation, and due collation of tributes. The necessity of which, Menenius Agrip∣pa, in Livie, would teach the Romans, with this not more wittie than apposite Apologie: * 1.27 For, as if food and nourishment be denyed to the belly, the whole body must of necessity languish and waste away by a Consumption: So, if you with-hold Subsidies and Tributes from the chiefe Magi∣strate, the Common-wealth must of necessity come to ruine. And therefore wel said Tacitus, you soone teach the dissolution of an Empire, * 1.28 if you diminish the revenue, by which it should be sustai∣ned:

* 1.29 nay, if, as Lipsius hath it, you doe not some∣times augment them.

Lastly, the sixt member wherein the honour of Subjects towards their Prince consists, is Equity. Which is a vertue, whereby every Subject is bound with candour, either to cover the imperfe∣ctions and errors of his Prince, and to interpret them in the best sense; or, by a prudent dissimula∣tion to passe them by, and take no notice of them: or, if the reason of his place doth so require it, by moderate counsels and admonitions to endeavour to reforme them. For, that which is spoken unto children by the son of Sirach, * 1.30 every true subject ought to apply it to himselfe: Glory not in the disho∣nour of thy father: for thy fathers dishonour is no glory unto thee: for the glory of a man is from the honour of his father. And we cannot but be knowing of Chams curse, * 1.31 for laying open, or not covering his fathers nakednesse. It is the office and duty there∣fore of every Subject, according to their respe∣ctive places, not to discover, but rather to cover and conceale the naeves, infirmities, and imper∣fections of their Princes; and, as opportunity shal serve, in an humble way, seek by wholsome ad∣monitions, and moderate counsels, to reclaime them. This was Luthers doctrine, that great instru∣ment of Reformation, which at this day is so much pretended. The office of Subjects, saith he, doth require, that they doe declare unto Princes what they know not. For, as Princes may sinne by not knowing those things which they doe to, * 1.32 be sins; so, Subjects may sin more in not shewing to

Princes those things which they doe to be sins. The one sinnes by ignorance, the other by negli∣gence. And to this end he alledgeth that passage of Abimelock King of Gerar: * 1.33 who having taken to himselfe Abrahams wife, because Abraham had told him she was his sister; and being warned by God in a dreame to restore her to him; did lay all the fault upon Abraham, because he had no sooner im∣parted the villanie and wickednesse of his Courti∣ers unto him. And thus you see wherein the duty of Subjects consists: either in one word of Obedi∣ence, as Saint Paul expresseth it: or in one word of Honour, which comprehends Acknowledgment, Reverence, Love, Obedience, Gratitude and Equity, as the fift Commandement doth desire it. So then, to bring all to a head: All, and every Subject, are bound to submit themselves unto their Princes, in those things which they com∣mand, not being contrary to the laws of God, and the laws of nature.

It is true, that in the Apostles times, there were some, who absurdly interpreting the Holy Scrip∣tures, as too many now, fanatically given, by an unknown spirit; and extending their Christian liberty further then the simplicity of the Gospel would permit them, did maintaine, that it was a most unworthy thing, that they, who were freed by the Sonne of God, and governed by the Spirit of God, should be under the power of man. Of this leaven, was Judas of Galile, of whom we 〈◊〉〈◊〉 in the Acts of the Apostles. * 1.34 He, as Joseph 〈◊〉〈◊〉∣lates, taught, that by the Law of God, none ought fit

to be called Lord, but God himselfe; and that there was no obedience due to the Politique Ma∣gistrate, no tribute to Caesar.

After them, sprung up the Donatists, Anabap∣tists, and their Disciples, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all birds of an ill brood, who did likewise reject the com∣mand of the Civil Magistrate.

Lastly, the Pontisicians, though not in the same manner, did oppose the power of Princes, cavil∣ling with the Civill Authority, and maintaining that their Clergie can by no means be punished by a Civill Judge: or compelled to appeare before the Tribunall of a Secular Magistrate; but that all their goods, as well Ecclesiasticall as Civill, 〈◊〉〈◊〉 free, and so ought to be from the tributes and ta∣xes of secular Princes.

All whose erroneous tenents, and opinions, the Spirit of God having confuted in his holy Word, doth exactly and precisely determine the contra∣ry; expresly setting forth, and commanding the office of subjects to their Princes. S. Paul, as you heard, * 1.35 gives this exhortation: Let every souls submit himselfe unto the higher powers: Rom. 13.1. He excepts no order, nor sex, nor condition, nor any thing that hath the nature of man. And a little af∣ter, Render wherefore unto all their dues: tribute, to whom tribute is doe; custome, to whom custome; fear, to whom feare; honour to whom honour. And, in his Epi∣stle to Titus, he layes a charge upon him, then Bi∣shop of 〈◊〉〈◊〉, that he should give it in charge to the Cretians, to be subject to principalities and powers, to obey Magistrates, * 1.36 and to be ready to every good work.

Tit. 3.1. So in his first Epistle to Timothie: I exhort, saith he, * 1.37 that first of all, supplications, prayers, inter∣cessions, and giving of thanks be made for all men: for Kings and for all that are in authority, that we may live a quiet and a peaceable life, in all godlinesse and honesty:

The same thing, before Saint Paul, yea, before our Saviour himselfe, as he was in the flesh, did the Prophet Jeremiah exhort the Jews unto, that were exiles from their own Countrey in Assyria: and that not without especiall command from God, that they should pray to God for the safety of the King, and the Kingdom of Babylon, where they were Captives; and withall, he doth sharply reprove the rashnesse of those false prophets, who by vaine promises, and hopes of immature liber∣tie did incite them to rebellion. * 1.38 Thus saith the Lord of Hosts, the God of Israel unto all that are carried away Captives, whom I have caused to be carried away from Jerusalem to Babylon: Seeke the peace of the City, where I have caused you to be carried away Captives; and pray unto the Lord for it: for in the peace thereof yee shall have peace. Nor, is Saint Peter backward to in∣forme the strangers scattered throughout Pontus, Galatia, * 1.39 Cappadocia, and Bithynia, with the same do∣ctrine. Submit your selves, saith he, to every Ordi∣nance of man, for the Lords sake: whether it be to the King, as supreme; or unto Governours, that are sent by him: * 1.40 And presently after, Feare God: Honour the King. From which wholsome doctrine of Saint Paul, the Prophet Jeremiah, and Saint Peter, you may see, not onely the pernicious tenets and posi∣tions of those, and all other Schismatically affe∣cted

Reformadoes, alias Renegadoes, confuted; but the truth of obedience, due to the Civill Magi∣strate confirmed: and, that in obedience, honour, re∣verence, tributes, and other duties, formerly men∣tioned, to be by Subjects performed to their Prin∣ces, comprehended and enjoyned.

But, to what kind of Princes do the Apostles &c Prophets in Scriptures enjoyne these duties to be performed? That wil be a question wel worth the time to be resolved, especially at this time, when every one almost doth take the liberty to himself; peremptorily to affirm that Subjects ought not to give obedience to their King, if he doth not, as they they would have him, & wil not be perswaded & ruled by them. For say they, it would not bee grievous or irksom to us to yeeld obedience and that respective observance, w•• you have alleadg∣ed fro the Holy Scriptures, unto good & gracious Princes; but it goes against our consciences to performe these duties to one King, seeing hee swerves from the Holy Scriptures, which are the word of God; and wil not be ruled by his great Counsel, but is seduced by Malignant Councel∣lors, to wicked and ungodly acts of tyrannie.

To this, I answer; That if our Gracious King (which God forbid) should degenerate so far from himself, as to comit such outrages as they would suggest (which blessed be God as hitherto he hath not, nor is there likelyhood that he ever wil, al∣though, if he were not so good and so gracious as he is, he might soone by their rebellious carriage be invited to it) yet they are bound in duty to

performe obedience to him; and not of as too ma∣ny abuse 〈…〉〈…〉, &c misled, do, hand over head∣rise up in rebellion against him. For, if we con∣sult the same Apostle, and other places of the ho∣ly Scriptures, we shall finde, that the forementi∣oned duties, are not only to be performed to good and gracious Princes; but even to wicked and Tyranicall, even, to those that are most cruel; as were Tiberius, Caligula, Claudius, Nero: For under all these the Apostles lived, & their Epistles coetanie to them, directed for obedience to them. Nor is it without good reason, that such obedience should be given to them: for, they are of God, as well as good Kings: * 1.41 there is no power (saith the Apostle) but of God: that is, all power is from God onely. For that negative Apostolicall Axiome is equi∣pollent on all sides to an universall affirmative. So Daniel telleth Nebuchadnezzer, * 1.42 that the most high ru∣leth in the Kingdome of men, and giveth it to whomso∣ever he will, and setteth up over at the basest of men. So Christ himselfe pronounceth of Pilate, that wicked president of the Jews, * 1.43 that he had no power over him, were it not given him from above. And therefore, seeing their power is alike from God, we must give the like obedience to them, as to God. It was the saying of him, who sometimes was Nazianzens Worthie, * 1.44 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Subjects must submit themselves to good and gracious Princes, as to God: and they must submit to evil and ungodly Princes, for God: that is, because God hath so commanded it. Let us heare the Fathers a little farther in this point,

and we shall finde that they doe all unanimously give their votes unto it. Tertullian, if we addresse our selves to him, resolves us in these words: For as much therefore as concernes the honour of Kings and Emperours, we have a sufficient pre∣script that we should be subject, according to the Apostles precept, * 1.45 in all obsequiousnesse to Magi∣strates, Princes, and higher powers. But yet with∣in the bounds and limits of Religion, so far, as we are separated from Idolatrie. For therefore is that example of the three brethren excelling, who o∣therwise obsequious to King Nabuchodonosor, did most constantly refuse to give honour to his I∣mage; proving that it was Idolatry, whatsoever was exalted above the measure of humane ho∣nour, after the manner of Divine Majesty. And so Daniel relying upon Darius forother things, so long continued in his office, as he was free from the danger of his Religion: But rather then he would run that hazard, he did no more feare the Kings Lyons, then the others were afraid of the Kings Fornace.

Optatus Milevitanus, speaking of Davids obser∣vance to King Saul, * 1.46 hath these words: David had the opportunity of victory in his hands: he might have killed his adversaries, unwitting of him and secure, without much adoe, and he might have changed, without much bloud-shed, or the con∣flict of many, his tedious warfare into a sudden slaughter: both his servants and opportunity did invite him to it. Opportunity did spur him on to Victory. Now he began to draw his sword: and

now his armed hand was ready to seize upon his adversaries throat: But the remembrance of di∣vine institutions did altogether withstand these intentions: He contradicts not onely his servants, but opportunity, egging him on to victory. As if he should have said thus unto them: O victorie, causelesly dost thou provoke me on: O victorie, thou dost in vaine invite me to triumph: I would willingly over∣come mine enemie, but I must first observe the commands of God. I will not (saith he) lay my hands on the Lords Anointed. He did represse both his hand and his sword; and whiles he did revere the oyle, he saved his adversary; and performing observance to him, though his adversary, he did vindicate him from slaughter.

Saint Augustine speaking of the same person, * 1.47 speaks in this manner: David well knowing that there was a Divine constitution in the office of Kings, doth therefore still honour King Saul, be∣ing in the same condition, lest he should seeme to injure God, who decreed honour to this Order. For a King hath the image of God, even as a Bi∣shop the image of Christ. So long therefore as he is in that condition, he is to be honoured; if not for himself, yet for his order. Whereupon the Apostle saith, Be subject to the higher powers, for there is no power but of God, and the powers that be are ordai∣ned of God. Hence it is that we doe honour an In∣fidel in authority, although he be unworthy of it; who performing Gods office in that order, doth gratifie the Devil: yet the power he hath, doth re∣quire that we give honour to him, &c. And in ano∣ther

place: but in that the Apostle saith, Let every soule submit himselfe to the higher powers: for there is no power but of God: he doth rightly admonish, that no man be puffed up with pride, for that he is cal∣led by the Lord into liberty, and made a Christi∣an; and that he doth not think there is no order to be kept in the course of this life; and that he is not to be subject to the higher powers, to whom for a time the government of temporall things is concredited. * 1.48 And a little farther, If any man therefore think, that because he is a Christian, he is not to pay custome, tribute, or due honour to those higher powers, to whom those things of right doe appertaine, he is in a great errour: But this rule is to be observed which the Lord himself prescribed, that we give unto Caesar, the things that are Caesars, and unto God, the things that are Gods.

S. Jerome, * 1.49 whose sentence is inscribed among the Canons, saith thus: If it be good, which the Emperour, or Magistrate, commands, obey the will of him that commands: but if it be evill, an∣swer him out of the Acts of the Apostles, It is bet∣ter to obey God then men.

S. Chrysostome, * 1.50 upon the words of the Apostle, Let every soule submit himselfe to the higher powers, thus descants: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Although thou beest an Apostle, al∣though an Euangelist, although a Prophet, or whatsoever else thou beest, thou must submit.

S. Ambrose thus expresseth himselfe: * 1.51 I could grieve, I could weep, I could mourne: my teares are weapons against the armies and soldiers of the

Goths, for such are the weapons of a Priest. Other∣wise, I neither ought, nor will resist.

Bernard to Lodowick King of France, * 1.52 writes in this manner: But whatsoever it shall please your Majesties mind to doe, we that are the sonnes of the Church, cannot, in the least, dissemble the in∣juries, contempts and scorn even to the trampling under foot of our mother, &c. And a little af∣ter, But we will stand out, and fight even to the death, if necessity shall require, for our mother: but with such weapons as are lawful for us to use: Not with swords, but with words; not with shields, but with prayers and tears to God. And in another place, If the whole world should conspire against me, to make me attempt any thing against Royall Authority, yet I would feare God, and would not dare to doe any thing rashly against the King, that is ordained by him. For I well know where I have read, Whosoever resisteth the power, re∣sisteth the ordinance of God, &c.

Amongst later Writers, * 1.53 Cardinall Cajetan thus Comments upon Saint Paul: After that the Apo∣stle had instructed the Romans about the use of the body, affaires of the world, and the gifts of God; he doth now prosecute his instruction about the use of liberty in respect of Princes. For he gives them a caution, lest by reason of the liberty which they had obtained by Christ, they should think themselves to be exempted from the power of Secular Princes. And to this end he doth instruct them, that they should be subject to Secular Po∣wers. And whereas he ought to have said, Every

man, he doth more significantly say, every soule; that so we might understand, not only our estates, not onely our bodies, but even our souls ought to be subject to temporal Kings, in those things which they may lawfully command. And in say∣ing All, or every, he excepteth none.

See, how the Fathers doe, with one consent Vote that we must give obedience to Kings, al∣though they be wicked, in all things that are not unlawfull; That honour, tribute, obedience, and the like, must be given to lawfull Princes; and that there is no other remedy against their vio∣lence and injustice, but prayers and teares to Al∣mighty God. What, doe we think that they were destitute of strength, that they could not oppose one power with another, or repell one injury with another? Were they so stupid and ignorant that they did not understand what power was in the Pope or People, to reduce their Kings into good go∣vernment? They wanted neither power to resist, nor forces to rebell, * 1.54 if we dare give credit to Ter∣tullian, (who yet is of sufficient authority and an∣tiquity to be beleeved, even without our assent) thus writing in his Apologie against the Gentiles. But far be it that either the children of God should be exempted from the furie of man; or that they should grieve to suffer in that thing wherein they are tryed. For if we would take upon us to be open and professed enemies, doe you think that wee could want money or men? Are we not more in in number then the Moores, and Marcomanns, & the Parthians themselves, or the Gentiles, how great so∣ever

they be, let them be but of one place, and of their neighbours adjoyning unto them, yea, then of the whole world besides. We are but of yester∣day, and yet we have filled all places among you: your Cities, Islands, Cittadels, Burroughs, Assem∣blies; your very Camps, your Tribes of the com∣mon people, Decuries of the Judges, Palaces, Se∣nats, Judicatories; onely we leave your Temples to your selves: for what war have we not been fit, and ready to manage, even with fewer forces, who thus willingly suffer our selves to be put to death; if that we were not disciplined by our Re∣ligion, that it is more lawfull for us to be killed then to kill? Thus far Tertullian, with whom S. Augustine is not discrepant: you may find his sen∣tence to be registred among the Canons in these words: Julian was an Infidel and unbeleeving Emperour; was he not likewise an Apostate, an enemie, * 1.55 an Idolater? yet the Christian soldiers served under this unbeleeving Emperour. When they came to the cause of Christ, they did ac∣knowledge none but him that is in heaven; when he would have them to worship Idols, and to sa∣crifice, then they did prefer God before him: but when he said unto them, Lead forth the Armie, & go against such a Nation, they did presently obey him. They did distinguish the Lord eternall from a Temporall Lord; and yet they were subject un∣to their Temporall Lord, for their eternall Lords sake.

When Jovianus after the death of the fore-na∣med Julian was elected by his armie to be their

Emperour, and he refusing, began to speake in these words unto them: * 1.56 I cannot, seeing I am a Christian, command such men, nor take the Govern∣ment upon me, of Julians Armie, which he hath imbued with such venemous precepts, and pernicious discipline. Which, and words of the like nature, when the Souldiers had heard, they began to shout with one acclamation, and say: O Emperour, let not your minde be troubled with such doubtings, nor yet wave the command of us, as if we were prophane and wicked, for you shall finde both Christians of us, and men disci∣plin'd in piety to doe you service. From which reci∣ted places, it may appeare that it was no such difficult matter for the Christians in the Primitve times to have coërced their Emperours, by whom they were miserably afflicted, and most cruelly used, if it had beene lawfull for Subjects to rise up against their Princes. But if those forementio∣ned fathers, endued with no lesse science then conscience, and furnished with as much know∣ledge as zeale, had thought it lawfull, either for the Pope, or the People, or any other men to regu∣late their Princes, as they thought fit; without all question, they would never have suffered them∣selves and the whole Church of God, to bee so cruelly oppressed by those wicked Emperours. But as they did most freely reprehend their vices, so they would at least have admonished them of their office, if they had beene wanting to it. But when they knew that Kings (as have beene for∣merly, not onely touched, but oftentimes urged) have onely God to be their judge and their aven∣ger;

hence it is, that they did only flee to him, and piously and happily implore his aid.

These things (saith Nazianzen) did Julian me∣ditate and deliberate, * 1.57 (as those that were witnesses and co-partners of his secrets have imparted and divulged to the world) yet hee was restrained by the Ordinance of God, and the teares of Christi∣ans, which were then many, and shed by many, seeing they had no other remedie against their persecutors. The like may be said of divers other wicked Princes, who have either beene taken a∣way by the singular providence of God, or at length reduced to a better minde: for God who is the Father and Judge of all alike, doth oftentimes most justly send ungodly Princes unto a people for the punishment of their sins: although, they min∣ding nothing lesse, than the justice or purpose of Gods wil doe most unjustly. Shall there be any evill in the City (saith God by the Prophet Amos) * 1.58 which the Lord hath not done? But no sooner doe Subjects repent them of their sins, and depart from their evil courses, * 1.59 but God (In whose hands the heart of Kings is, and which way soever it pleaseth him, as the rivers of waters, he doth incline it) according to his great goodnesse and singular mercie, where∣with he is affected towards afflicted Penitents, makes those wicked princes either cease to be, or to bee tyrants.

Vengeance is mine (saith the Lord) I wil repay it. This is the onely fort and sure defence against all injuries of wicked Kings: they are the weapons that are to be taken up against ungodly Princes:

and, this, lastly is the most expedite way to pessundate all Tyranny.

But then you will say, * 1.60 If the King should make a∣prey of his Subjects, and impose greater taxes on them, and exact more grievous Tributes and Customs on them, oppressing all and every one of them with his Tyrannicall power, shall we not in this Case re∣sist and oppose him?

For answer of this, * 1.61 I must tell you, if we will be as we professe our selves to bee, Christs Disciples and obey his word, which we desire, at least pretend, a∣bove all things to be sincerely preached unto us, wee must not resist him. Now what saith Christ. But I say unto you that yee resist not evill, &c.* 1.62 Our Lord and Saviour Jesus Christ, being King of Kings, and Lord of Lords, as he is stiled in holy Scripture, yea and the sonne of Kings according to the flesh, being of the seede of David, yet lest he should give offence, though he were free, payed Tribute to Caesar; For so wee finde him discoursing with Peter: The Kings of the Earth, of whom doe they take Custome or Tribute, of their owne Children or of Strangers? Peter saith unto him of Strangers. * 1.63 Jesus saith unto him, then are the Children free; Notwithstanding lest we should offend them, goe thou to the Sea and cast an booke and take up the fish that first com∣eth up, and when thou hast opened his mouth thou shalt finde a peece of money, that take, and give for thee & mee. Here∣upon Bernard to Henry then Arch-bishop of the Seno∣nes thus elegantly writeth: Let every Soule bee subject to the higher Powers: * 1.64 If every Soule, then yours; who doth except you from the universality? If any endea∣vor to deceive you, hearken not to their Councols, who seeming to be Christians, hold it yet a disparage∣ment to them to follow the Deedes or observe the

Words of Christ their Master. And a little after: These things, saith he, doe they; but Christ he did both bid otherwise, and did otherwise: Give unto Caesar the things that are Caesars, and unto God the things that are Gods. What he spake with his tongue, hee performed with his hand; as he taught so hee wrought: The maker of Caesar did not deny to pay tribute to Caesar, for he gave an example to you, that you should also doe the like. And a little farther he saith to this purpose. Doe you contemne the saecular power? None was more saecular then Pilat before whom our Lord stood to be adjudged. Thou couldst have no power (saith hee) over me, if it were not g••ven thee from above; even then did he speake by himself, and in himselfe shew, what afterwards he did by his Apostles in his Church. That there is no power but of God, and that hee that resisteth the Power, resisteth the Ordinance of God.

Before Bernard St. Ambrose wrote to the same pur∣pose. If the Emperor demands tribute, we doe not de∣ny it: the lands of our Church do pay him tribute: If he requires our fields, * 1.65 he hath power to lay claim un∣to them; none of us doe interpose or withstand him. The Collation of the people may redound to the poore; let them not conceive displeasure about our fields, let them have them if they like them; I doe neither give them the Emperor nor deny them. And againe, * 1.66 I was commanded by the Court officers and tribunes, to make a speedy surrender of the Church, they alleaging that the Emperor doth but use his right in demanding it, for as much as all things are in his power. I made this answer, that if hee did require of me what was mine owne to give, viz. my ground, or my goods, or any thing of the like nature, this my right I would not deny him; although even those

things of mine are the poores also. Very excellently St. Ang. But whereas the Apostle saith, Wherefore yee must needes bee subject; it is as much as if hee should have said, there is a necessity for this life that we be subject, not re∣sisting; * 1.67 if they will take any thing away from us, in that they have power given them over our temporall things. Now then, if it were not lawfull for subjects, without sin, to resist their kings when they did exact unjust tributes of them, and by violence take away their estates from them; much lesse may we deny to Princes just tributes, & other things of the like nature, which are requisite and necessa∣ry for the safety of the Common-wealth, and cannot bee denied without its certaine ruine, and the great hazard of the whole Christian Policie.

In the law of Moses we reade, that the Man that would doe presumptuously, and would not hearken to the Priest (that stood to Minister before the Lord, or unto the Judge, even that man was to be put to death. * 1.68 And since by the Lawes of men they have proceeded no lesse severely against Re∣bels. But most strict is that Law of God promulged by the mouth of the Apostle: Therefore whosoever resisteth the Power, &c. resisteth the Ordinance of God, and they that resist shall receive to themselves damnation: that is, as all Di∣vines expound it, temporall here; and, without repen∣tance eternall hereafter.

And as for those that doe calumniate and derogate from the Power, &c. of Princes here, by their seditious words, and scandalous writings, although perhaps they may escape the hands of men; yet they shall never avoid the judgements of God, from whose all-seeing eye of Providence nothing can bee hid, against whose omnipo∣tent Power nothing can resist, and by whose most just judgements no wickednesse can goe unpunished. No lesse wittily then pithily St. Ang. For whereas the doctrine of

the Apostle doth make mention of these earthly powers, * 1.69 he doth insinuate into our apprehensions even the parts of the heavenly judgement. For whenas hee doth en∣joyne us to obey the Lawes of the world, hee doth necessarily admonish us to take heed of the world to come. If thou wilt not, saith he, feare the Powers, doe that which is good, * 1.70 which is as much to say. If thou wilt not fear the judgement to come, then eschew evill and doe good whilest thou art here. Therfore we ought to take heed, & performe the first forme of this Constitution, which wants the lawes of this life, that we may exclude & keep from us that fore-judgement of eternall death in the o∣ther life; because those whom this temporall punish∣ment doth not take hold of here; there that eternall pu∣nishment wil follow with insufferable torment hereafter.

Amongst other examples of the judgements of God upon rebellious, gainsaying and disobedient Persons, we have that dreadfull and horrible example of Corah, Da∣than and Abiram, in the holy Scriptures, which the Spirit of God sets downe as a warning to us, that we fall not in∣to the like contradiction, * 1.71 lest wee fall into the like con∣demnation. Of whom Optatus Milevitanus writing against the Donatists, who did refuse to obey their Magistrates (as too many of the Smectymnuan rout, & Antipodian state doe now amongst us) thus delivers himselfe. Schisma sum∣mum, &c. That Schisme is a great evill, you your selves cannot deny; and yet without the least feare you doe i∣mitate your most desperate Ring-leaders, Corah, Dathan and Abiram, nor will you set before your eyes, or once take it into your hearts that this evill is both prohibited by the word of God, and revenged with a most grievous judgement. And a little after: The Congregation of Mini∣sters, and the Sacrilegious multitude that was soon to bee confounded did stand with their inter dicted and forbidden

Sacrifices; time for repentance was denied and withheld from them, because their fault was such, as it deserved no pardon. A command of hunger was laid upon the earth, which presently opened her greedy jawes upon them that caused division amongst the people, and with an insatia∣ble mouth did swallow up the contemners of Gods word. In a moments space the earth clave asunder to deuoure those fore-named separatists; it did swallow them up, & then was closed againe upon them. And lest they should seeme to receive a courtesie by their soddain death; as they were not worthy to live, so they were not vouchsa∣fed to die. Upon a suddaine they were cast into the prison of Hell, and so buried before they were dead.

St. Aug. having occasion to speake of the same Sepa∣rates, * 1.72 cap. 29. of the wonders of the holy Scripture speaks to the same purpose, & cap. 30. of the same book, he doth thus enlarge his Meditations: Again the next day the whol multitude gathered themselves together against Moses and Aaron as guilty of blood and would have slain them, in re∣venge of those that were killed; But here both Moses and Aaron come before the Tabernacle of the Congregation, and again the wrath of the Lord went forth and raged a∣mongst the rebellious people: And againe Aaron at the command of Moses, filling his Censer with fire from off the Altar, ran into the midst of the Congregation, and standing between the living and the dead, the plague was stayed. A just judgement inflicted on both, that they who did inwardly burne with the fire of Anger against their lawfull Princes, should now outwardly perish with the burning flame of most deserved vengeance; * 1.73 & he that in his heart had forgiven the offence of his brethren, by his footsteps others being defended, the fire from Heaven durst not consume; But they that died of the plague that day were 1400. whom the wrath of the Lord consumed.

Wherefore to draw to a conclusion, as the Apostle ad∣monisheth and comandeth, * 1.74 We must needs be subject not only for wrath but also for Conscience; Because as S. Peter saith, this is the will of God that with well doing wee may put to silence the ignorance of foolish men, * 1.75 as free & not using our Liberty for a cloake of maliciousnesse but as the servants of God. For al∣though, as S. Aug. hath it, we are called to that kingdom where there shall be no such powers, yet while wee live here in our journey thither, untill such time as wee shall come to that Age, * 1.76 where there shall be an annihilation & ceasing of all Principalitie and Power, let us cheerefully and willingly undergoe our condition, according to the order of humane things, not dealing feignedly and hypo∣critically: and so doing, we shall not so much obey man, under whose command we are, as God, who doth com∣mand us to be obedient to them. * 1.77 Therefore to use S. Pe∣ters words, He that will love life, and see good daies, let him refraine his tongue from evill, and his lips that they speake no guile: let him eschew evill, and doe good; let him seeke Peace and ensue it; Let him beare in mind that commandement of God, * 1.78 Thou shalt not revile the Gods, nor curse the Ruler of thy people. And not forget the councell of the Preacher, Curse not the King, no not in thy thought, for a bird of the ayre shall carry the voice, * 1.79 and that which hath wings shall tell the matter. But let him embrace the councell of king Solomon, not only the wisest of Kings, but of all other men. My son (saith he) feare thou the Lord and the King, * 1.80 and meddle not with them that are given to change; for it is our Saviours saying, who is truth it selfe and ought to be beleeved be∣fore all our pretended Reformadoes, * 1.81 whosoever shall take up the Sword, especially against Gods annoynted, contrary to the word of God, shall perish with the Sword.

And thus having gathered certaine flowers out of the garden of Divinity, Philosophy, History and Policy, to make

a Crowne for Royalty, * 1.82 and a nosegay for Loyalty, there wants nothing now but that same thread of Charity (which the Apostle casseth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the bond of perfection) to constringe and binde them together;* 1.83 and indeed to use S. Chrysost. similitude, * 1.84 as flowers be they ne∣ver so choyce and rare, yea the prime darlings in natures Garden, and be they never so exactly composed and set in order, yet if they be not as perfectly combined & tyed together, hey fall away from one another and come to nothing. In lik•• manner although a man should compose an Anthologie of never so excellent precepts, sentences and examples out of the garden of divine and humane wri∣tings, and propound them as so many sweet flowers to the use and benefit of the common good, yet if there bee not the hand of Charity to receive them, and the eye of Candor for to reade them, and the heart of Sincerity to ap∣prehend them, and tye them together with the constricti∣on, or rather the construction of Love; like flowers that are not tyed together, they fall to the ground and become uselesse. * 1.85 And S. Chrysost. reason that hee gives there will hold here likewise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. for without love they will soone dissolve, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is love alone that knits them fast, and keeps them together, making them usefull for the Church of God, which otherwise would doe no good. And ther∣fore having selected and culled out variety of choice Sen∣tences, precepts and sayings, both out of ancient and mo∣derne writers as well humane as divine, and they as well Protestants as Romanists, and such as have been approved and honored by the judgement of the learned even of the adversaries, to set forth to the world the royalty of Kings and the loyalty of subjects; I humbly tender them to the consideration of both, his Majesty our royall King & the Parliament his loyal subjects; that so if there be any thing

in them, which shewing the Power of the one, and the Duty of the other, may tend to the repayring of that great breach, by a happy pacification, between the King and his people, which being at first begun with faction, fomented with feares and jealousies, and continued thus long with malignancy of affection, is likely to bring both King and Parliament (without the especiall providence of God preventing) to utter ruine; I shall attain the hap∣py end that I first did ayme at: and for that which re∣maines in me to effect it, I shall turne my pen into a Peti∣tion, and these occasioned collections, into religious eja∣culations; that God would be pleased to vouchsafe such a happy concurrence of opinions, and unanimity of affecti∣ons between the King and his Parliament; that (all feares and jealousies being laid aside on both sides) the King would be graciously pleased to condiscend, as far as with his honor he may, unto his Parliament; and the Parlia∣ment would humbly addresse themselves to comply, as far as it may stand with the good of the commonwealth, with the King; that so Royalty and Loyalty, like Mercy and Truth meeting together, and the King and his Parliament, like Righteousnes and peace, embracing each other, the King may stil enjoy his Regalities and Prerogatives without farther alteration, and the Parliament may still retain their ancient priviledges and immunities without any more in∣terruption: that so the King, the Head, may be happy in the Parliament, his Members, and the Parliament, the Mem∣bers, reciprocally happy in the King their Head; and the whole kingdom, by this c••ment of Charity, happy in both. Which that it may speedily come to passe, is the hearty wish and darling desire, of him who for the accomplish∣ment of it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

His Gods most humble Orator, His Kings most Loyall Subject, His Countries most affectionate Patriot, RO. GROSSK.

Notes

• * 1.1

  Bodin de re∣pub. pag. 170.
• * 1.2

  Colleg. Polit. Dithmar. disp. 8. Thes. 2.
• * 1.3

  L. Assumptio. 6. §. 1. ad Mun∣cip.
• * 1.4

  L. Municip. 1 Sect. 2. F.eod.
• * 1.5

  Augustan: con∣fess. art. 16.
• * 1.6

  Ephes. 6.2.
• * 1.7

  Exod. 20.12. Deut. 5.16.
• * 1.8

  Ro. 13.1.
• * 1.9

  2 Sam. 14.17.
• * 1.10

  ver. 20.
• * 1.11

  2 Sam. 19.27.
• * 1.12

  1 Pet. 2.17.
• * 1.13

  Pro. 24.22.
• * 1.14

  Plato in Point.
• * 1.15

  Ro. 3.4.
• * 1.16

  〈◊〉〈◊〉 82.1. Exod. 22.28.
• * 1.17

  Philip Maced. in Plin. Paneg.
• * 1.18

  Aug. in Lib. Quest. V. & N. Test. Q••est. 35.
• * 1.19

  1 Sam. 18.5.
• * 1.20

  Chrysost.
• * 1.21

  Arist. Polit.
• * 1.22

  Rom. 13.5.
• * 1.23

  Colleg. Polit. Dithmar. disp.
• * 1.24

  Ulpian. in•• 1. in criminibus §. 20. f. de quaest.
• * 1.25

  Cic. pro Manl
• * 1.26

  Nov. 149. C.
• * 1.27

  Liv••. 2. p. 78.
• * 1.28

  Tacit. 14. An∣nal.
• * 1.29

  Lip. Pol. 4. c. 11
• * 1.30

  Ecclus. 3.10, 11
• * 1.31

  Gen. 9.25.
• * 1.32

  Luth. Com. in Gen. c. 23. p. 270.
• * 1.33

  Gen. 20.
• * 1.34

  Act. 5.
• * 1.35

  Rom. 13.1.
• * 1.36

  Titus 3.1.
• * 1.37

  1 Tim 2, 1, 2.
• * 1.38

  Jer. 29.4.7.
• * 1.39

  1 Pet. 2.13, 14.
• * 1.40

  ver. 17.
• * 1.41

  Rom. 13.
• * 1.42

  Dan. 4.17.25:
• * 1.43

  John 19.11.
• * 1.44

  Greg. Nazian.
• * 1.45

  Tertul. de Ido∣lolat.
• * 1.46

  Optat. Milev. 1.2. cont. Parmen
• * 1.47

  Aug: in quaest. ex vet. Test. quaest. 35.
• * 1.48

  Aug. exposit. quar. propos. Ep. ad R••m. propos. 78.
• * 1.49

  Hier. in Ep. ad Tit. & habetur 11. quaest. 3. Can. Si Domi∣nus.
• * 1.50

  Chrysost. in Rom. 13. hom
• * 1.51

  Amb. 1.5. orat. in Auxent.
• * 1.52

  Bern. ep. 22 1.
• * 1.53

  Cajet. in ep. ad Rom. 13.
• * 1.54

  Tert. in Apolo∣get advers. gent. c. 37.
• * 1.55

  Aug. in Psal. 1 2 4. & habetur 11. quaest. Can. Imperatores.
• * 1.56

  Ruffin. Hist. Eccl. 2. l. 1. & Theodor. l. 4. hist. c. 1.
• * 1.57

  Nazian. in o∣rat. in Julian.
• * 1.58

  Amos 3.6.
• * 1.59

  Prov. 21.1.
• * 1.60

  Object.
• * 1.61

  Resol.
• * 1.62

  Mar. 5.39.
• * 1.63

  Mar. 17.25.26.27.
• * 1.64

  Bernard ad Hen. Archiep. Senon. Ep. 42.
• * 1.65

  Amb. 10.5. Conc. de Basilicis non tra∣dend. hae∣r••t. p. 104.
• * 1.66

  Ambros. l. 2. Ep. 13. ad Marcel
• * 1.67

  August. Exposit. Quar. pro∣pos. Ex Epist. ad Rom Pro∣posit. 74.
• * 1.68

  Deut. 17.12.
• * 1.69

  August. de Jmper. see.
• * 1.70

  Ro. 13.3.
• * 1.71

  •• ptat. Mi levit. cont. Parmen.
• * 1.72

  August. de mirac. sact Script. c. 29. & 30.
• * 1.73

  Num. 16.50.
• * 1.74

  ••0. 13.5.
• * 1.75

  Pet. 2.••5.16.
• * 1.76

  August. Exposi••. Q••ar Pro ••of. Epist. ••d Rom. Proposit. ••2.
• * 1.77

  Pet. 3.10
• * 1.78

  Exod. 22.••8.
• * 1.79

  ••ccles. 10.••0.
• * 1.80

  Pro. 24.21.
• * 1.81

  Mat. 26.••2.
• * 1.82

  Conclusi∣on.
• * 1.83

  Colos. 3.14.
• * 1.84

  Chrysost. hom. in Coloss. 3.
• * 1.85

  Chrysost. ut supra.