A discourse concerning supreme power and common right at first calculated for the year 1641, and now thought fit to be published / by a person of quality.

CHAP. V. Of the Debt and Allegiance Sub∣jects owe to their Princes.

NOW, that we may pay and re∣tribute the Native Rights (right∣ly) which we owe to the Per∣son upon whom God hath fixt the Sacred Character of Supremacy, let us endeavour to set a true value and e∣stimate upon the great benefits we re∣ceive by him, when we either find in the foot of the Account all the Glory of Re∣ligion, and happiness of a free People (if he Governs well) summed up in him, or when ill, not only the Exercise of ma∣ny Christian Graces in us (God com∣manding our Submission to him) but sometimes the highest Crown of Martyr∣dom, when we suffer for Christ and a Good Cause, and are not only ready (with St. Paul) to do, but dye for his Name:u For by it we may make Ty∣rants and our greatest Enemies to be∣come our best Friends, if we can but im∣prove those holy advantages for our Spiritual Good, and make our Spirits, when extracted from the more earthly

parts in all outward enjoyments, to mul∣tiply our Joyes: so that were there not a higher Principle to move us, our own Interest and self-advantage (the delight and complaisance of a quiet Conscience) should naturally incline us to an holy gratitude to God for them, and oblige us to all proportionable returns; unless we will have the inanimate and irratio∣nal Creatures to rise up against us in Judgment. For thus the Rivers run back into the Lap of their Natural Mo∣ther, and offer up their streams there, as a just Tribute for having sucked and de∣rived their nourishment from her Breasts. Thus the dull and heavy Earth doth put forth her self in an early Spring to make an Offering of her Fruits to man, for his labour and cost bestowed on her, and sends up an Incense to Heaven (con∣fest of the Spirits of her richest Flowers) in thanks for her fruitful Showers and sweet Influences by which they grow and flourish. Nay the most unnatural of all Birds, the Raven, became Elias his Caterer out of a natural gratitude to God (as some have observed) for feeding her young ones when she left them.

And therefore let not these become, in this, reasonable Creatures, and we Men become Beasts, nay worse by our

unthankfulness for Blessings by Afflicti∣ons; but most when we fail in our Du∣ties to our Superiours for their benefits to us; the contrary being enjoined by God; who, because Princes are to rule for him, takes care for them; and no sooner provides for his own Worship, but for their Honour,w still coupling them with himself through all the Scripture: asx Fear God, honour the King, that so both Law, Prophets, Apostles, nay the Son of God himself, might enforce it as a Duty upon us, as a learned Father of our Church observes. But not to loose my self in this Sea, we will follow the several streams that run into it, and shew how they all meet there. And,

First, of Obedience.

1. The first great Out-rent and Ho∣mage we are to acknowledge our subje∣ction in is Obedience (in lawful Com∣mands.) For so St. Paul to Titus,y com∣menting as it were upon the 13th Chap∣ter to the Romans, expounds it. And, as the Learned observe, the very word [Subjects] signifies Obeyers in the Ori∣ginal, as an Essential Ingredient into an happy Government; which, with So∣lon, is ever most glorious, Si Populus

Magistratui obediat, Magistratus autem legibus. But then this duty must be root∣ed in Conscience and spring from thence, in that we must obey for the Lord's sake, terminating it in him, because the bond to Civil Obedience is from Divine Or∣dinance, and that not only to the good, but froward Masters:z And then let it spread into every duty (even in all thingsa Actively or Passively, obeying the Lawful, submitting our Persons, though not our Actions to the rest)b to our King as he is Pater Patriae,c of all o∣thers the Supreme Head; for only in rebus mediis L••x posita est Obedientiae; be∣cause, as I noted before, in things ne∣cessary by any Divine Law we ought to obey though no Humane Authority com∣mand them; in things unlawful we ought not to obey though commanded; and are only to obey for the Commands sake (not the things commanded) in things indifferent, which only become unlaw∣ful because forbidden, and are not for∣bidden because unlawful. For such O∣bedience is not only accepted with (but rewarded of) God; as in the Recabites, Jer. 35. and can only keep us in a serene and calm temper in the Body politick; so as a frown will not appear in the face of that great Ocean by the raging of

Waves and madness of the People; nor will a wrinckle show it self to abate its beauty.

2. We owe Honour to him, and that as justly as Fear to God himself, being commanded to pay it to God in the Man, not to the Man, but as he represents God. And this (as the Flags and main Sails of a Ship) doth not only deck and adorn the Throne, but makes it bear up in all Weathers; nay, (as the Bark the Tree) doth preserve it in all its other Rights. For, let us but once slight or contemn the Person, (in saying, what is this Moses that takes so much upon him?)d and we shall soon despise his Power; nay God himself as represented in the King or Supreme.e

Upon which ground it is probable that God and the King are linked together: Fear God, Honour the King,f to teach us that their Precepts are not two, but one and the same in Root, though the Fruit we must pay them is different. And therefore St. Paul in commanding all to submit to the higher Powers, concludes, to whom you owe Honour,g (as to a Father, or to God, for Gods command)h and this in our thoughts not to blaspheme them,i in our words not to deprave them,k nor speak evil of them; in all our Actions to reverence

them, as Gods upon Earth, his Chair of State, wherein Divinity it self is En∣throned,l though in the Person of a Wicked man: For though he forfeit his claim to double Honour, due to them that rule well,m one to his Place, a∣nother to his Vertues,) he cannot devest himself of, nor justly be denyed that Honour, Fear, Subjection, &c. which Subjects, as a debt and duty, must everpay to his Office and Supremacy, as a most learned Divine hath observed.

3. We owe Tribute both of our Per∣sons and Purses. First of our Persons, for the just defence of our King and his just Rights. This is implyed in those words of our Saviour, My Kingdom is not of this World, else would my Servants fight.n As also in respect of the Pow∣er of Life a King has over his Rebellious Subjects, that would not submit to his Government;o which though a Pa∣rable may from the Application inforce it. And it may be further proved from his just Power of making War and Peace;p as hath been shewed fully from Scripture and our Law-books.

Secondly, To this we must add the Tribute of our Purses; in that Money is one of the Pillars of Power, and the Nerves of War; Majesty without it be∣ing

but the shadow of Regality, and without Power but a Speculative Great∣ness that hath the Vision of gallant things, but no means to detain them; because wanting of that Soul which should animate that (otherwise dead and useless) thing to Action. And there∣fore God hath provided against the Ga∣lilites and Herodiansq in one and the same Command, resolving upon that Common Rule of Justice [suum cui{que}] for neither but against both; those that would give all to God and no Tribute to Caesar, or all to Caesar and nothing to God (divorcing those he hath joined together) by saying, Give therefore to Caesar the things that are Caesar's, and to God the things that are God's.r Upon which ground (as I conceive) Dr. Rey∣nolds still observes,s [Bona adespota in∣certi Domini vectigalia census, &c.] Con∣cealments, Tributes, Customs, and the like, are Testifications of Homage and Fidelity belonging to the Personal Prero∣gative of Princes, and are (as the Apo∣stle saith) due unto them.t Thus So∣lomon levyed, and the Princes with whom he held Correspondence, payed Tribute.u Nay Christ himself paid it, (by his Command to Peter) though he was at the cost of a Miracle for it,w even

to a Tiberius, a Wicked Prince, though it was the only Miracle he ever wrought in money matters, (as peculiar to Prin∣ces) whereas all his others concerned the general necessities of mankind.

And we may further observe the just∣ness of it from the Latine word Reddite, not Date, importing that it is not only lawful to pay, but unlawful to with-hold it as a due; nay it should be willingly (the Offering of a free-heart.)x So as Legal Customs,y Taxes or Homage,z Fines,a Confiscations,b are the just Rights of our Superiours. But ex∣traordinary Impositions cannot legally be now laid upon us, (in any case but vi∣sible and immergent necessity) without the consent of both Houses of Parlia∣ment; it having been the Wisdom of our Predecessors (by the Indulgence of good Kings) to keep the Purse and the Power (by Municipal Law) divided, to prevent all Tyranny and Exorbitancy in the use of either.

And if we owe these Assistances to our lawful Soveraign, how are they guilty against God of a High Rebellion that re∣ject and oppose him in their Superiour, and do not endeavour by just duty to prop, but undermine his Throne? For if a Negative Obligation, not to aid him,

be unlawful where God commands assist∣ance; what is their Crime, but as the Sin of Witch-craft, that enter into an Engagement against him, who is to them God amongst men in the visible Chara∣cter of his Power? (when all others are only Men before God:) So as he never countenanced any other Government than what was Monarchical, deposited and summed up in one Person, exercising the Power, though not always possessing the name of King. As appears by that of Judges, where it is said, every one did what they list when there was no King (that is, no supreme Judge, or law∣ful Magistrate) in Israel.

Nay, even in Popular States (so na∣tural a thing is Monarchy) in what hands soever the Power is, one Finger will still (as in natural Bodies) be found longer than the rest, and become a King∣ly Tyrant by his over-swaying Interest. And therefore let us not cast Pelion upon Ossa, heap Sin upon Sin, by countenan∣cing such mushroom Alterations. Nay, he that is not against them is with them in this case, and so becomes guilty of their unfruitful deeds of Darkness, if not discountenancing and preventing them by all lawful wayes; according to that of the Apostle,t avoid all ap∣pearance

of evil by appearing to disal∣low of it, never concurring actively with it, though we suffer to Bonds and death: For that will in the end prove our Crown of rejoycing, though the Absoloms of these times would with fair and specious pretences seduce us from our Allegiance. For it is better in this Case (contrary to David's choice) to fall into the hands of Men, (embalmed with Innocence to preserve our names from Infamy, and our Souls from Damnation) than into the hands of God, besmeared with the Leprosie of Sin, that must needs cause his rejection of us.

But if the Despisers of God and their King will still pertinaciously maintain the black and horrid Sins of Oppression, Sacriledge, Murder, and the like; not only deposing, but despoyling them (as the greatest Delinquents) of all their just Patrimonies and Rights, by plun∣dering the one, and vilifying the other, (in all things sacred, whether Places, Persons or Revenues, sanctified and discriminated by Gods own Institution) by prophaning his Sanctuaries, and de∣spising his Priests and Ordinances,d they may be assured of a certain (if not swift) destruction to overtake them from the Authority of the like Precedents in

all Ages, and the Word of God it self. For their Posterity here (like a Plague-sore in the Body growing out of their own putrefaction (their soul and ulcerous Sins) as the meritorious cause of Judg∣ments will hasten them.

Nor can they account themselves free from the other's guilt, who have not acted in their Crimes, if they have not some way opposed theme according to their several Callings and Capacities, being bound to it by the Laws of God, the Kingdom, and that of Natural Obli∣gation to their Civil Parents, and com∣mon Charity to their engaged Brethren; in that Damnation will be chiefly pro∣nounced against Sins of Omission, at the last day; which I express not to upbraid any, but to convince them; by it to make them steer a more safe course in Emergencies of the like nature, (if any shall hereafter happen) making God's Law the Compass by which they sail (e∣ven Heavenly Influences, not sublunary Agitations.)

However, I hope they will keep them∣selves from a countenancing of, or com∣plyance with the Persons and Actings of those that usurp the Supreme Power, (both in regard of Scandal to others, and contracting Crime upon themselves)

by avoiding all Appearances of Evil,f when Vertue and Vice border so upon one another, are so near in their Con∣fines and so contiguous, as the least ex∣cess or defect makes a Natural Action many times an unnatural disorder, and a thing indifferent in it self become the parent of a great Sin.

Therefore he cannot be innocent that holds Communion with those that are guilty of such high Crimes, in any thing that seems to countenance them; though God's Service be a thing pretended, as in their Thanksgivings and Humiliati∣ons; so St. Augustine.g For two will not walk together unless they agree, saith the Prophet.h So as it is the duty of every Christian not to betray the truth by his Silence or Countenance, but to contend for it against all Actions that seem to favour the successes of an unjust Cause, grounded in Rebellion, or tend∣ing to the maintaining an Usurped Pow∣er.i And therefore we ought by sepa∣rating from themk to reprove their Errours;l in that our Actions have a Tongue in them, as well as the Corn, Earth, and other inanimate Creatures.m So that though Humiliations and Thanksgivings are Pious and Religious Duties in themselves, yet when called

to advance any unjust Interest, or to coun∣tenance it, our presence there intitles us to their Sin; (though we abhor it, and the Minister at that time preach against it) in that the end for which it was com∣manded terminates and specificates the Duty in all ordinary and publick Inter∣pretation; and makes us give, by our presence, Offence to the Innocent, con∣firm the Wicked, and partake of their Crimes; so as Disobedience in that case is better than Sacrifice.n

Nay, I may not only appropriate others Sinso by Countenance, Ap∣probation, or Imitation, (while liv∣ing,) but may be guilty of Sin in others many thousand years after I am dead, (as well as I did Sin before I was born) when they sin by Example or Infusion derived from me. For as the long precogitation upon any sin with delight makes it an old and inveterate one before it be pro∣duced into Act, so another's repetition of any sin by my Example or Authority (though committed many Ages hence) makes it a new sin to me, and to increase my Damnation; as is deduced most justly by Divines from the Parable of Dives,p who reflected upon himself (not his Brethren) in his charity.

And therefore let us walk with all pre∣ciseness,q hating Evil with a perfect hatred, and doing nothing that either may be made an Argument to confirm others in any evil way or action by our complyance; or be matter of just scan∣dal to the Innocent and suffering Party; especially if our Judgments approve it not. For if I ought not to do a good Action, nor favour a good Cause, if not of Faith,r I am much less excusable in countenancing an ill one, my Judg∣ment in any thing dissenting. So that none can conscientiously and voluntari∣ly act with those that usurp the exercise of Supreme Power in any Kingdom, in any thing that gives countenance to such an Authority, or is conducing to the establishing or maintaining of it, without contracting the guilt of all those sins and irregularities the others smoothed their way by to that assumed Greatness. For there are so many ways to contract others Crimes, as Junius and Piscator observes,s that the very Scribe or Notary of an unjust decree, though but instrumental in it, is threat∣ned with a Curse; a woe being pronoun∣ced both against them that decree un∣righteous decrees, and that write griev∣ous things, which the other prescribed;

as the Prophet expresses it. For we are commanded to walk honestly toward them that are without,t not giving the least scandal in any thing: (What then is their guilt, who make or put on their own Shackles, and twist the Hal∣ter for the strangling of themselves, by departing from that Rule?) Though we may, in lawful Actions, submit to the Power of Usurpers, (especially when seconded with some Coercive Penalty) as in paying of Taxes, compounding for ones own Estate in case of sequestration, &c. where the least evil of Punishment only falls under Election; yet we ought not o∣therwise to countenance such a Party, for these ensuing Reasons, which may contri∣bute some directions for men to walk by, in the sad and Labyrinthian turns of these times, by shewing the unreasonableness of any such Complyance or Dissimulati∣on by our Actings. And,

1. First, All compliance in an unlaw∣ful thing, or that which I believe so, and every Act of Dissimulation, ought to be avoided, as it is opposite to since∣rity and truth, which God commands in every Word and Act, there being nothing so contrary unto him as a Lye, nor so de∣structive of Humane Society; in that our Words are our common Coin, and

ought to bear the stamp of the heart, both in regard of our Commerce with men, and Tribute we pay in them to God,u nay to our own happiness;w yet when Words and Actions are of a double signification, and that no other is defrauded, mis-led, or justly scanda∣lized by them, a man may use them by way of design, though Opus exterius naturaliter significat intentionem,x as the Woman's of Tekoah to David,y and Nathan,z

2. Secondly, as it takes away the Glo∣ry and Crown of Martyrdom and Suf∣fering for God and a Good Cause, and prevents the exercise and manifestation of Faith, Patience, Perseverance, and many other saving Graces (contrary to St. Peter and St. Paul in their whole E∣pistle.) Yet where there is a lawful means to preserve my self, I am bound to use it, (but not to tempt God by a temptation) in making dissimulation or outward complyance a way to preserve my self or Estate by; for that were to allow to every man a retreat in all Try∣als, and hold it forth as the Horns of the Altar by which he may be saved, and place truth in unrighteousness; though neither Law nor Gospel ever allowed of such a Dispensation, (as to deny a truth, or

speak, or act a Lye for self-preservation;) but Elisha denyed it to Naaman the Sy∣rian:a The Prophet's [Go in Peace] being nothing but a Civil Farewel to him, no toleration for his bowing in the Tem∣ple of Rimmon, though he professed an uprightness of heart to the true God. Nay, St. Paul reproved it in St. Peter,b though but in an Act of Omission, a not doing what he might at some o∣ther times lawfully have forborn, even a not conversing with the Gentiles; be∣cause then proceeding from a servile fear it proved scandalous, and of ill Example: And if Christ, the Morning-Star, [vin∣centi dabitur] be only given to them that overcome, what hope can they have that yield before the fight?

3. Thirdly, All seeming outward Ap∣probation of, or consent to any thing that is evil, makes us guilty of all the whole Chain of Sins the first Link draws a∣long with it. For, if a Robbery in one occasion a Rape in his Companion, and that a Murther in a third, the first Approbation and Complyance in an un∣lawful King, and Confederacy in one e∣vil makes all three guilty of all those sins. So if I but once give up my person to a free and voluntary Obedience to any unlawful Power, usurping the Crown

in any thing that conduces to the sup∣port of it, (though not my heart) I do with Peter deny my own Master, (ore, si non corde) and not only forsake David for Absolom, but become guilty of our unnatural Rebellion, and the Innocent Blood it occasioned the expence of, with all its train of Vices. As Jerusalem, by countenancing the Persecution of the Prophets in her time, became guilty of the Blood of all the Righteous that had been slain in that Cause, from the first Martyr Abel to the Death of Zachari∣as.c

For as I may be guilty of murthering one that overlives me, if I comply with the Wicked in designing of it, (though it fail in the Event) or but countenance it in the Attempt; so may I by an after- Approbation be guilty of a Murther committed a thousand years before. And therefore we are commanded to separate from Babylon in Practice and Communi∣on, if we will not partake of her sins and punishments;d (as Daniel did from the Nation he lived in, though but in a Negative Precept:e For, what Communion can light have with dark∣ness in what is ill, Christ with Belial, if we will keep our selves void of offence towards God and towards Man?f

Thyatira's countenancing of Jezabel, be∣ing as hateful as Laodicea's lukewarm∣ness.g

So that we ought to reprove and not become guilty of others Crimes by a ta∣cite complyance; but (fearing God and the King, as Solomon commands)h avoid them that are given to change Loyalty into Licentiousness; Religion into Prophaneness; Piety into Policy, Oblations into Ablations;i known Laws into Arbitrary Orders; Monar∣chy into Anarchical Tyranny; a Virgin into an Harlot, whose house is the way of Hell, going to the Chambers of Death,k by the prostitution of Re∣ligion, Law and Right. For know (saith Solomon) man's iniquity shall take and hold him in the Cords of Death,l that wilfully doth what is evil in it self, e∣vil in his Opinion, or generally esteem∣ed so of the best men,m whether in thought or act.n

4. Fourthly, We are the rather to avoid all such Compliance and Dissimulation, and to walk with all circumspection, in regard of Man's proneness to follow a Multitude to do evil, and to run upon the Byass of Popularity or self-interest: Especially since the Example of great men hath not only a perswasive but

compulsory Power in it.o For he that in Authority countenances one Thief makes many. Nay, he will soon do what he should not, that doth all he may law∣fully, not considering Expedience. So as rather than for to prejudice or scanda∣lize others, we ought to suffer all things,p and rather expose our selves to all personal hazards in a strict walking and self-denyal than comply willingly with the Apostatizing Practice of these times, charactered by St. Paulq and St. Jude; and not only avoid every appearance of evil, but every lawful Action, that may be an inlet to a Temptation to our selves or others; when difficulty is the Test of true Christianity, which ever makes men (with the Cypress-trees) keep their viridity and freshness (their Innocency) in the sharpest Winter, (the greatest dan∣gers) and (with the Rose) smell best in the Still, when on the Fire.

So as (with St. Bernard to Eugenius,r) all our Actions require [trinam con∣siderationem] a three-fold consideration, as a most learned Divine observes to me; an liceat, an deceat, an expediat; so as Discretion, Charity, and Edification, must be Inrgedients into all our Actions. For, [Quorum usus coercetur certis Circum∣stantiis, ea dicuntur non expedire, non di∣cuntur

non licere.]s All Circumstances are to be considered in lawful things, as Times, Places, Persons, Measures, Man∣ner, to the making up of a lawful Action, otherwise a right end, without these, frees not the Action from being sinful in the Doer;t though lawfulness in a strict sense looks but at the nature and quality of the thing it self, expedience at all Circumstances that conduce to a∣ny end.

5. Fifthly, We are to avoid all such Complyance and Dissimulation, and to be jealous of our selves in the least sha∣dow of Evil, lest by an habitual counte∣nancing of any evil act, we become worse than the first Authors of it, (who perhaps by their hearty Repentance have endeavoured their reparation) when by my countenancing, owning or main∣taining any past Injustice or Oppression, I do not only contract the guilt of the first Contrivers of it, (for the Scrip∣tures attribute to one what he approves of in another: So St. Augustine)u but entail a Curse upon my own posterity by it;w though the thing was done at first without my consent; nay, per∣haps against my will. And thus Ahab was the reputed Murderer of Naboth by possessing the Vineyard,x and not re∣proving,

but actually countenancing his Wifes action.

A President for those that now enjoy or purchase the Churches or King's Lands and Revenues, and had no other ways to make the Inheritance theirs,y but by killing the Heirs, (those Christ sent to possess them by lawful Title.) Nay the Owner of the spoyles is (in my Judgment) in a more dangerous condi∣tion, than the first Designer of the sin; In that the one cannot consist with Re∣pentance, (of which Restitution is a part) when the other, as a transient Act, may be sorrowed for, though effected in the most horrid way of dissembled holiness (which makes vertue it self ill-spo∣ken of) when Fasting and Prayers are made preparatory to the worst design, putting on most of God, when they acted for the Devil.z

6. Sixthly, Dissimulation or Com∣plyance in evil is to be avoided in regard of that Rectitude we are to maintain in all our Actions: (For what Communion hath Light with Darkness?) Therefore, saith the Apostle, have no fellowship with its unfruitful deeds, but reprove them; doing nothing that may bear the appea∣rance of evil.a By which all State-Hypocrites and Hermophrodites, that

can serve all Sexes and Turns, and (Ca∣meleon-like) assume all shapes, are con∣demned.

Wherefore let us walk honestly, as in the day, free from all Artificial Um∣brages and Disguises, (unless to conceal a truth only which we are not obliged to discover) maintaining a Conscience void of offence towards God and all Men.

7. Seventhly, We are to avoid all such Complyance and Dissimulation, since all Aberrations from the Truth and our Du∣ties (whether Dictum, Factum, or Con∣cupitum) are in their own nature Damna∣ble (saith St. Augustine) in that they all ought to be as intensively pure as our Prayers; especially our Actions, which are to others the Images and Counter∣parts of our Souls, and ought to be kept innocent in regard of our selves. 2. To carry the probability of a fair Interpre∣tation. 3. To be free from just offence, that we may be blameless in the midst of a crooked Generation,b and ap∣prove our selves in much patience in af∣fliction.c

For our Actions have a voice in them, so as every Dissimulation, or outward Complyance with any thing ill, speaks me guilty of it to God and men; in

that signa exteriora non solum sunt verba, sed etiam facta; & mendacium est falsa sig∣nificatio cum voluntate fallendi: So as e∣very dissimulation is a species of a Lye, and can in no case be lawfully done; be∣cause, omne mendacium est peccatum,d which we are commanded to hate,e and to have nothing to do with the stool of Wickedness, which imagineth mis∣chief, as a Law.f For then, (incipit esse licitum, quod solet esse publicum; & desinit remedio locus, ubi quoe fuerant vitia mores sunt:) when they gather them∣selves together against the Righteous, and condemn the Innocent Blood,g sin becomes natural to them.

And that we may the better oppose those whom we are not to conform to; nor have any Fellowship with,h we must put on the whole Armour of God, to withstand in the evil day,i doing all things heartily, as unto God, and not to men,k who are filled with all unrighteousness, and even Disobedient to Parents, Covenant-breakers, impla∣cable, unmerciful,l (all which was foretold should appear in the last times, under the pretence of Piety, the Mask or Form of Godliness)m rejecting their King and Priests,n not induring sound Doctrine, but heaping to them∣selves

Teachers;o not called, as Aaron was lawfully,p nor commissioned by any Mission from God,q to instruct his people, and dispence his Ordinances. And how this is now fulfilled in our Ears he that runs may read. For (as the Key to the Lock its made for, the Print to the Seal) the Text fits the story of these times, and is the just Character of themr that turn their hearts from God, and their very Devotions into sin, when by them they seek to give Counte∣nance to Wickedness.s

8. Eighthly, We must avoid all things evil or scandalous, lest some be with∣drawn from their duties, and others confirmed in their wicked Practises by our ill example, which is the shortest way of teaching, and, like the ill in∣fluence of Planets, kills most deadly. Nei∣ther is it only the most perswasive Rhe∣torick and Oratory to weak understand∣ings, but many times carries the force of a command, nay of a compulsion in it; (as may appear by the Apostle;t and, like Poyson in the Blood, (that runs through all the Veins, taints, and discolours them) infects the very Air of our Conversation.

And therefore on the contrary let us as we ought, rather suffer all for the E∣lect's

sake, with St. Paul,u and ex∣pose our selves to all personal hazards, in a strict walking according to this rule, than comply in any unlawful act against Kings; for those are not Children of the most Voices, but of the most high∣est, as hath been said; the Peoples Ap∣probation serving only ad Pompam, but not ad necessitatem. (Thus the first King Melchisedech was said to have no Father in regard of his Office, to shew that Re∣gal Power is an emanation from the Deity it self) and therefore the People cannot depose their Kings, nor their Pro∣geny, because they are not of their mak∣ing, (For, cujus est instituere, ejus est a∣brogare,) but still owe them Obedience and all things tending to their outward glory and support.

But our Royal Soveraign having also a Civil Right, by the Municipal Laws of this Nation, both to the Crown and all his other Regalia, Rights and Reve∣nues, none can, but by a complication of many sins, (as Rebellion, Oppression, and the like) invade him in any of them, nor acquit themselves from the guilt of it, without opposing them that do it by all lawful means; being bound to it by (the Law of God and of this Kingdom) and a Natural Obligation and common

Charity, which tyes every man, not only to commiserate, but relieve another that suffers under unjust pressures; so as those neutral men, that stand upon a safe Shore, while the Ship is in danger, and afford it no help, cannot be found guilt∣less; because they have not endeavour∣ed to deliver him that had no helper, nor broken the Jaws of the Wick∣ed, and pulled the Prey out of their Mouth.w

And if Damnation be to be pronoun∣ced against sins of Omission at the last day, as for not helping, not comforting those to whom we owe it, but by a sin∣gle Obligation of Charity, what Hell is hot enough for those that act against so many clear convictions, and endeavour to enforce others to approve of, or seem∣ingly to Covenant and engage for, their Tyranny and Oppression; and like those that have a Plague-sore, desire to dilate and spread their Infection (their sin) to others, when he that maintains or ap∣proves of an unlawful act done, repeats it, and sins it over again, espouses the sin, and makes it so habitually his, as not to admit of any Divorce; but, as he that sets upon his house by Oppression or Injustice, entails a Curse upon it to

the Fourth Generation:x So he that countenances or confirms another in any unjustifiable Action, and always approves it, doth as much as in him lyes to make his whole life but one continued act of Wickedness, and entails it upon his Po∣sterity.

Nay our Charter for Heaven hath this condition in it, That we speak the truth from our hearts,y and in our hearts too, in Words, Actions, and Desires; for my inclination to a sin makes me guilty without the Act, (in that there is an Eye-Adultery and a Mental-Idolatry, the Devil's single mony) and the con∣nivance at (much more complyance with) another's sin in out-ward appea∣rance makes it mine (and so in God's account) though my heart dis-allow and detest it.

For every Hypocrisie, Dissimulation, Guile, and the like, multiplies the sin, and makes it two to me approving it in any; for I contract both the guilt of the sin I countenance in another, and the Lye I am guilty of in my self by it; for my Hand, or Eye, or Foot, or any fi∣ctitious Action may tell a lie as well as my Tongue.

But then every untruth is not a Lye, when I believe what I say upon fair and probable grounds, because mendacium consistit in voluntate; every thing having only so much more of in∣ordinateness and obliquity in it, as it departs from what we believe or ac∣knowledg to be truth.

9. Ninethly, we must not comply in any thing ill, nor do the best Action, if we believe it bad,a nor counte∣nance an ill cause, though to a good end, in that the man is by it divided, (the heart and the hand moving several ways) and becomes guilty of dissembling; which is no less (as hath been said) than a real acted Lie; and that every Lie is a sin, that ought not to be given way tob out of the contemplation of the greatest good, even the saving of Souls:c For the Ark must fall rather than be supported by Ʋzzah's hands,d (any undue means) and no Sacrifice must be offered to God, rather than Disobedience:e So that we must be sure that what we do be not only bonum, but bene, good in respect of the means as well as end. For, with St. Augustine, (f Quod est secundum se malum ex genere nullo modo potest esse bonum & licitum. Because (as Aquinas saith) ad hoc quod aliquid sit bo∣num

requiritur quod omnia recte concurrant; in that Bonum est ex causa integra, malum vero ex singularibus defectibus:) A single defect making an Action sinful, when all Circumstances are required to concur in a good one; in that, omne verum est omni vero consentiens, & quicquid non licet certe non oportet, (So Cicerog) For potest aliquid licere, & non expedire; ex∣pedire autem, quod non licet, non potest.h So that I will conclude with St. Au∣gustine,i and Thomas Aquinas excel∣lently, Non licitum mendacium dicere ad hoc quod aliquis alium a quocun{que} periculo li∣beraret. And therefore, with the Di∣vine Poet Mr. George Herbert, let us

Dare to tell truth; there's nothing needs a Ly; A Fault, that needs it most, grows two thereby.

and let us purifie our hearts, as well as cleanse our hands, if we will draw nigh unto God;k the Law of God re∣quiring (an inward universality of the Subject) to walk in, as well as an Uni∣versal Obedience of the Precept to walk by.

10. Tenthly, Yet all this doth not by way of Obligation extend to the

speaking of the whole truth at all times, (as in Abraham's calling Sarah his Sister, to disguise his Relation to her as a Hus∣band)l when God is not dishonour∣ed, nor my Brother damnified by it; in that it may be but a concealing of some∣thing I am not bound to reveal; when Mendacium est, quippe falsa significatio cum voluntate fallendi.m And therefore I will conclude with St. Augustine,n it is lawful sometimes to hide a truth, (nay prudent and good;) but [non licet] it is never lawful to tell a Ly, or to commit the least evil for the greatest good.

And for these Reasons let us not com∣ply in any thing that is malum in se, or malum quia prohibitum, or so only in our Opinions; but let every man be fully perswaded in his own mind what he should (or may) do, and not swerve from it in his Practice. But in indifferent things the Commands of the lawful Ma∣gistrate ought to cast the Scale and poyse him to Obedience; which he ought to submit to in things evenly ballanced, though he may perhaps a little scruple or doubt of the lawfulness of them. For there he is not his own man, but acts with relation to a further duty; Pater∣nal Power swaying much in such cases, as we may see by an higher example.

o Otherwise there cannot be a greater contempt to God, than for a man to con∣temn the Power of his own Conscience, (saith Bonaventure,) or to appear what he is not; every simulation being a Ly (as hath been shewed) when it hath not some signification in it more than is expressed;p and the Mouth that lyes slayes its own Soul,q in that he dares God, yet fears man.

OBJECTION I.

Obj. 1. Ay but I deny the Premises and Ground of the former Conclusions: For e∣very Dissimulation is not unlawful: Wit∣ness David's before the King of Achish, and Joshua's flying before Ai. Nor is eve∣ry appearance in a disguise or seeming Ʋn∣truth a Ly, but in some cases lawful; as in Joseph's Carriage in Egypt towards his Brethren, and Naaman's bowing in the house of Rimmon, allowed by the Prophet Elisha; nor are these so many in-lets as you pretend.

To this I answer.

Answ. First, That the lawfulness or unlawfulness of no Action is to be grounded upon matter of Fact; for no Presidents of others actings ought to be be an Authority for us to imitate,

though done by the Saints of God them∣selves; in that they are to be considered as men (Christianity not destroying Humanity) subject to many weaknesses and Infirmities, nay great failings in particular Actions, and may become the more dangerous to others by the emi∣nency and reputation of the person; as that Body is most in hazard that hath a confluence of ill and noxious humours harbored under a seeming healthful Com∣plexion; which, interrupting the Har∣mony of a well-tempered constitution, at last march under the colours of Inno∣cency.

Secondly, As to David's Case, [r] I say it was no act of dissimulation, but a prudent assuming of a lawful disguise for the preservation of his life; (for his Heart and Act both concurred in the means he used for his escape,) and had nothing in it of scandal, nor any counte∣nancing of any thing evil, or of prejudice to any, but only a concealing of himself, and appearing as one that wanted the use of his understanding at that time, that he might the better enjoy and use it, when freed from his Enemies.

Thirdly, To the Instance of Joshua's fleeing before Ai, I answer, It was law∣ful, being a Stratagem of War, having

nothing of dissimulation in it. For as he had to do with Enemies, so the using of all Circumventions, and taking of all advantages was lawful to conquer them by (even by the Law of Arms and Nations) as well as force; and no more than all professed Enemies mutu∣ally profess and expect. For though all Capitulations, Contracts, and Promises must be Religiously observed with Ene∣mies when made, (as long as War is de∣nounced and continued,) Circumventions as well as Force are allowable; as in using their Colours, and the like, to bring them into Ambush; or with the Romans to throw Bread out of their besieged Capitol to the Gaules, to disguise their want when they were ready to famish, that the Conditions of Surrender might be the better; which St. Augustine with the Fathers and Schoolemen allow: though no Covenant made is ever to be broken with any, (where the violation is not first on the others part;) for then there can be no faith nor security in any thing, nor commerce, nor contract between men; and that breach of Faith made the Trojans, who could not be conquered by War, to be overcome by a pledge of Peace, when the Mask was taken for the Man, as in Absolom.

Fourthly, I grant that every seem∣ing untruth is not a Ly, (nor every un∣truth it self; for, mentiri est contra men∣tem ire; so that if I speak a Falshood, and believe it true, I yet do not tell a Ly:) nor can dissimulation or Falshood be im∣puted to Joseph, either in his represent∣ing the person of an Egyptian, or ac∣cusing his Brothers for Spyes, or Benja∣min for his Cup,t because both his Words and Actions were for his Bre∣threns advantage, and in their Interpre∣tations and consequence significant of his intentions to bring them to him, though they were something dark and mysteri∣ous in themselves, after the manner of the Prophets, and use of all Nations; whose Actions are sometimes like the Hieroglyphicks, which make every Fea∣ture speak a Precept, and every Circum∣stance to signifie something to men of sense; so as all Ironies, Hyperbolical Ex∣pressions, Disguises, nay Reservations of a truth are justly to be exempt from the nature of a Lye in some cases, the Scrip∣tures being full of them.

For though my Tongue should be al∣ways in my heart, my heart needs not to be always in my Tongue. I may conceal a truth, not tell a Ly, being not always bound to discover my self in Dangers

or Tryals, where God's Honour, or some duty to his revealed Will exacts it not. So that St. Augustine determines in Joseph's case,u and saith, Mendacium est enunciantis cum voluntate falsum enun∣ciandi, or, cum voluntate fallendi.w For Abraham, by calling his Wife Sister, [x] would not be known to be her Husband, for fear of Abimelech; though she was both Sister and Wife to him.

And thus our Saviour concealed his going up to Jerusalem from the Samari∣tans when asked the question,y by saying, His hour was not yet come, (be∣cause the period of time was not then accomplished he fix'd upon for his re∣move) though the Text saith he went immediately, and thatz to his Disci∣ples (for the Tryal of their Affections, or perhaps intending it, if their impor∣tunities had not interposed;) he made as if he would have gone further and have left them, when he yet stayed in the next Village with them.

By all which we are taught, That Pie∣ty is no Enemy to Prudence, though it no ways countenance Dissimulation, Equivocation, or any the least ill or unlawful Action in any: So that St. Augustine in Abraham's case,a and up∣on that action of our Saviour's,b Quae∣libet

fictio non dicitur esse mendacium. Fin∣xit se longius ire Dominus; non enim quod fingimus mendacium est, sed quando id fin∣gimus quod nihil significat. Cum autem fictio nostra refertur ad aliquam significa∣tionem, non est mendacium, sed aliqua fi∣gura veritatis. As Nathan's Parable to David,c and Christ's of the lost Sheep, and lost Groat, &c.

Fifthly, To that of Naaman's bow∣ing the in Temple of Rimmon before the Idol (not to it) I say,

1. It was not only a single but mul∣tiplied sin; (and no ways tolerated by the Prophet;) for, like Ezekiel's Wheels, one moved within the other; when first his acting against his Conscience (if he be presumed to have done what he asks a merciful dispensation for) drew him to an outward dissimulation (in ap∣pearing what he was not in heart) by countenancing Idolatry. Secondly, To a scandal of the Godly. And Thirdly, To a confirmation of the Pagan Wor∣shippers in their Idol-service to their false Gods; which was a sin prohi∣bitum quia malum, and so cannot ra∣tionally be presumed to have had any dispensation from the Prophet, (though for the gaining of Naaman to the Pro∣fession of the true God) when their Dam∣nation

is just that say, Let us do evil, that good may come,e or that Gods needs such humane Artifices, when men and Beasts take their Prey by craft.

2. The Prophet's saying [go in peace] was but a civil Farewell, after the cu∣stom of that Nation, no allowance of Naaman in that sin, nor at all taking no∣tice of his intention; because perhaps his reproof might then prove unseaso∣nable to his new Convert, who (as our Saviour saith of his Disciples, when he had other things to declare unto them after their first Conversion) could not bear it, being but an Infant in Grace; a new-born Proselyte, capable only of milk, (the first Principles of Religion) not strong meat; in that it would ra∣ther turn into corruption and a surfeit to endanger, then nourish the man; so as it was in the Prophet a prudent si∣lence only for that time, no connivance at his intended errour.

3. As Naaman's bowing was sinful in it self, and so in his Opinion (else why did he beg pardon in that particular from God?) out of the conviction of a na∣tural Conscience, in that even to such what is not of Faith is Sin,f I con∣ceive the Prophets [Go in Peace] might have the nature of a Reproof in it, be∣ing

as much as if he should have said, Well, since you find a check of Con∣science at it, as a thing that needs a par∣don, why do you not rather decline it (as you ought) than interrupt the Calm, Tranquillity and Harmony of a quiet mind, in which peace I wish you still to go forward, (by saying Go in Peace) with∣out raising any such Earthquake or Com∣motion in your self.

4. In Naaman's Case, matter of just scandal was taken off (as some conceive) in that he publickly professed his disal∣lowance of the Idol-Worship, and so could not confirm the Wicked, offend the Godly, nor misguide others by his performing of a Civil Duty; so as the Prophet might be thought rather to re∣ctifie a tender Conscience, by his words, than tolerate a sin,g when Naaman's intention was only to bow Civilly, not Religiously, with his King, not to the Idol.

5. Lastly, Admit the Prophet did dis∣pense with Naamans civil bowing, as some conceive in respect of his late Conver∣sion, being immediately commissioned by God for it in a thing not malum in se, (who as the Supreme Law-giver could only dispence with his own commands;) if any man shall by that example pre∣sume

to do what Naaman did, he doth not as Naaman did, unless he have the same Warrant, without which none ought seemingly to partake of o∣thers sins,h but rather reprove them, walking with all Circumspection in re∣gard of the several ways they are to be contracted; though there are (as the Schools call them) [peccata compensati∣va] profitable sins, as in the Egyptian Midwifes saving the Hebrews Children by a Ly: But I commend only their Obedience to God, in not killing, not their excuse which needed pardon: Their Mercy was recompenced, their Ly not approved: Nor shall we ever be justified in the least degree of sinning,i which may be contracted many secret ways, and more than most men usually apprehend. And therefore we ought to be very cau∣tious of contracting sin, there are so many avenues to it: as,

1. Consulendo, By advising others in evil, as Achitophel did Absolom to make good his Treason and Rebellion against David; but such shall be taken in their own snare and perish in and by their own counsels, saith Solomon.

2. Adulando, By feeding other Vi∣ces, and nursing them up with the milk of Flattery, in calling good evil, and

evil good,k which is a beautifying of a people (as the Pagan Negroes by painting) with Ink instead of Colours,l to which the greatest woe belongs; though the Wicked may bless for a time whom God abhorreth.m

3. Mandando, So Ʋriah's Murder and Drunkenness were David's sins, though effected by others.

4. Consentiendo, For thus Saul became guilty of Stephen's Martyrdom.n And therefore, If sinners entice thee consent thou not.o For, sentient eandem poenam qui consentiunt in eandem culpam.

5. Provocando, By inflaming or inti∣cing others to sin, as the Harlot in the Proverbs; for by setting any others house on Fire, we are sure to burn and consume our own, if contiguous to it, and be answerable for the other's damage.

6. Participando, For if thou seest a Thief attempting to steal, and hast a pow∣er to hinder him and doest it not, thou art guilty of his Crime: The not pre∣venting a sin in another, where I may do it lawfully, being a promoting of it: And then [aequum est ut qui participes fuerunt in peccato participes fiant in sup∣plicio] it is but just that we suffer in the punishment, if we partake in the sin:q For so Wrath came upon Jehoshaphat

r because he helped the Ungodly, and loved them that hated the Lord, when a good wish to a bad action is a partaking of the evil.s

7. Omittendo vel connivendo, by con∣niving at or not reproving others;t such a Love and Indulgence to my Bro∣ther being the greatest hatred;u as God hates us most when he seems not to hate us at all, by reproving and correct∣ing us, but suffers us to go on in a course of sin.w

8. Defendendo, For he that defends or maintains a bad Cause or Action espous∣eth the guilt of it; in that, He that ju∣stifyeth the Wicked or condemneth the Just is abominable before or unto God,x and becomes the greater sinner, in that it hath more of deliberation, and perhaps less of Temptation in it than the other had.

9. Praecedendo, By giving ill example. For if I pluck up the first pale in ano∣thers Inclosure, and engage others by my Example to lay it waste and common, I am guilty of their Trespass; as he that wilfully makes or inlarges any cuts in a Sea-bank is liable to repair the damages any receives by those Waters. For thus Jeroboam made Israel to sin (saith the Text) even exemplum dando, as well as imperan∣do, and Peter the Jews.y

And to these I might add many other ways (as a learned Divine hath observ∣ed to me) by which we derive others sins upon our selves; but is not this e∣nough to make us vigilant over our Souls, since there are so many Avenues for sin to approach us, and that it is of so subtil and insinuating a nature, as (tho the Guards be never so well kept) it will sometimes enter by a false pass, or glide in by the advantage of that gloo∣my darkness that over-shadows the best men? So as we need add (ballast to our sail) Examination to every Action, to poise and prove it by; it being a safe and noble, no melancholy thing (as one wittily observes) to be always in plough∣ing, weeding and worming a Conscience, in removing (Straws as well as Loggs) occasions of Temptations, by trying and testing every thought, word and work to make them currant, by filing the I∣ron and melting the Ore, to clear and smooth the greatest difficulties, lest our spungy souls, apt to (receive any Li∣quor) suck in and embrace any sin, swell us into such an immense body of sin, as (through custom or impenitency) should become too big to enter into the Bethes∣da of Christ's Blood, (when what comes there is ever cleansed and cured.)

And therefore, though prudence in declining evils of punishment be com∣mandedz, it must always be with In∣nocency: So as prudens simplicitas is the greatest Policie and best Fort to retreat to in all dangers, when the least ungirt∣ing a man's self (or allowed liberty) in any thing evil, by outward complyan∣ces or disguises, is but a prostitution of him to contempt, and would inse∣cure the Interests of all men, and make all things uneasie to them in matters of Trust and Confidence, the period (as one saith) of cares, and only Pillow of rest for man's Spirit, when a pleasing entertainment to the Senses, may, as a Chamber of death, and Ma∣gazine of Corruption, become by its stench Poyson to the Brain; and surely no man is the better for anothers artifi∣cial sweetness, that feels the noisomness of his putrid and corrupted Lungs break in upon him through the thin Cloud of a perfumed breath. And he that strowes a Pits mouth with Flowers and covers it with an Icy-crust (instead of a Cristal Pavement) for others fall and ruine, hath but more of Artifice, not less of Malice than a professed Ene∣my, but is more dangerous and destru∣ctive to all Humane Society; so as dissi∣mulation

is in no case to be allowed, be∣ing ill in it self, and the parent of so ma∣ny mischiefs.

Quest. 1. But admit God should for our Sins give us up for a time to the Arbitra∣ry Tyranny of our State-Deformers, and permit, de facto, a change in the face, or ra∣ther a total Metamorphosis in our Govern∣ment, how far may we obey?

Answ. Why then men may in refe∣rence to their Power (while it continues and they command lawful things) obey; but not to the Authority. For once ad∣mit of a Conscientious Obedience as due to an Usurped Power, no State in the World shall ever be free from the Trea∣cherous Practises and daring Attempts of ambitious Spirits, or be left means to re∣cover their just Rights, if lost, when Power of Arms ought only to support the just Power of Princes, and not by Power to set up an Illegal and Usurped one.

Yet Conquest sometimes, if grounded upon a just War (which cannot be be∣tween King and Subjects) may challenge a Conscientious Obedience, as well as a King that comes to a Crown by a just de∣scent, (as ours;) yet the persons of such many times raise a Title from common, Humane and Municipal Laws also, to

their Subjects Obedience, and many times by a mixture of both Humane and Divine, weave the strongest Thread; men being always more ready and prone to conform to their own than God's Laws. And therefore it was the wis∣dom of our former Monarchs, compre∣hensively to engage their People (in the several Representatives) to all those Sta∣tutes they were to be governed by; con∣stituting their Parliaments of the three Estates of Men; Clergy, Nobles, and Commons; by that temper and even poyse of Power (in regard of the exercise of it) to bring in all to a chearful Obe∣dience, when their known Laws were the known Boundaries and middle things between Supreme Power and Common Right: By this, exrtacting, as it were, the purest Essence and Spirits out of all other Forms of Government, to make one perfect one, including the rest; as man doth the Inferiour Creatures, hav∣ing reason proper to himself, sense com∣mon with Bruits, and Vegetation with Plants; for thus we have Monarchy in our King, Aristocracy in the House of Peers, and Democracy in the House of Commons. And to prevent any exor∣bitancies in any one, all must concur to the making any Law, with the King's

assent, not otherwise; and let him that affects either Arbitrary Power or Parity, but begin it in his own house, and he will never wish it should spread into the State of which he is a Member.

Quest. 2. But may I not act under an Ʋsurped Power, or a Power I conceive to be so, nor seemingly comply to preserve my self?

Answ. No, not in any case to own the Authority, but Power: I am passive under some compulsion, and that in lawful things.

OBJECTION II.

Object. 2. But if a People depose their lawful King, (for a Tyrannical and exor∣bitant use of a just Power, or to preserve Religion it self) be it by War or otherwise; and by assuming the Power, place it in ma∣ny, or one, that wholly imployes it for the maintenances of the true Religion and just exercise of the known Laws, may I law∣fully and conscientiously obey him?

Answ. That it is not lawful to ac∣knowledge such an Authority just, and in that notion to obey it, because the Supreme Power in any one Person is de∣rived from God, and is Paternal, found∣ed in Adam upon Natural and Paternal

Principles, never collated by man, but is absolute and unlimitted in regard of Humane Influences upon it in its first collation,c though limited in respect of Divine Precept,d in regard of Exercise, and sometimes by National and Municipal Laws; (through the In∣dulgence of good Princes) yet Kings are never subject to the Coactive but Dire∣ctive Power of them, and answerable unto God only (as David was,e not to man for their violation,) from whom they hold their Commission.f And therefore by Precept they are exempt in their Persons from all other Powers,g as immediately designed by God in their individual persons to be obeyed,h with a brand and desert of punishment upon all those that resist or rebel against them,i as if done against God;k when our Prayers, Tribute, Reverence, Assist∣ance, and Obedience are an Homage we owe them, though Wicked and Tyrants, (where the Divine Providence concurs with other just, mediate, instrumental ways for the making their Titles law∣ful)l as they are God's breathing I∣mages, the Mortal Pictures of the Im∣mortal God, saith Optatus, even Gods before men,m though men before God. First, By Analogie. Secondly,

Deputation. Thirdly, Participation. So Tertullian,n Cyrill,o Hierom,p &c.

Nay, this truth hath been derived to us from all Antiquity as well as Scrip∣ture, and was never contradicted till the Romanists and Schismaticks, (like Si∣meon and Levi, Brethren in Iniquity) as Samson's Foxes, concurred (though looking contrary wayes) to the setting all Cristendom on Fire by it, and broach∣ed the contrary Doctrine. As Buchananq and Bellarmine,r though all an∣tiquity be against them, as Calvin ac∣knowledgeth,s and as appears by mul∣titudes of Authors both ancient and Mo∣dern.t Which ought to convince our late Statists (the Corahs, Dathans and Abirams of these times) of their Errours, and satisfie all men, that the person in whom the Supreme Power is placed, cannot by any Tyrannical Act, or In∣troducing Heresie, forfeit his Right; and that none ought nor can Conscien∣tiously obey it in another, that assumes or accepts it from an unjust Collation, though for the best ends imaginable.

Yet if the Objection be still framed and pressed (as I suppose it is) by the A∣ctors in our present troubles (the sad ef∣fects whereof are but the Airy Off-spring

of their Platonick Speculations, a wild and wise folly) they may receive a fur∣ther satisfaction from our known Laws, (as may be seen in Bracton and all our ancient Sages) the Oaths of Supremacy and Allegiance, and our King's just Ti∣tle, acknowledged by all Carolus Dei Gratia, not by the Peoples Suffrage; his Coronation not making but declaring him King only. Nor ought it to be o∣therwise in Popular States, where, by Universal Suffrage and consent, the People have lawfully placed the exercise of the Supreme Power in many (retain∣ing the esse, perhaps, not bene esse, of Go∣vernment) there being no rising up, or opposition lawful against the Supreme Power, or those we conceive lawful Ma∣gistrates.u

Now upon these grounds (that the Su∣preme Power is not Originally, Funda∣mentally, and radically in the People, but in that single Person God hath by Prescription, Succession, and Inheri∣tance, or other Humane Rights commis∣sioned for it) there is no just means of assuming it into the People, and their transferring it upon any; nor can any such act be lawful, whether by the Pomp and Artifice of a pretended Justice, or the Power of the Sword; both which

do but heighten the Crime, according to the weight of Circumstances in ei∣ther; the one clothing the Devil in the Robes of Justice and Majesty; the other making the Sword the unjust Arbitrator over the Lives, Liberties, and Fortunes of many innocent persons, without any lawful Power,w and against all our known Municipal Laws; when in such a case no Title of Conquest can ly; for that must be ever grounded upon a just War, which is alwayes constituted of these essential parts. 1. A Just Power. 2. A Just Cause. 3. Just means to pro∣secute it. None of which can concur in Subjects taking up Arms against their lawful Soveraign, or Warrant Obedi∣ence to any other, without countenanc∣ing Injustice, Violence, Oppression, &c.x which is in no case lawful; no dis∣pensation being lawful to any Action that partakes of the nature of sin.

For with the Hypocrite, to do a seem∣ing good, to let in or countenance any evil (for the most pious ends) is but to bring in Religion upon the Devil's Shoul∣ders, and follow a seeming Triumph to Hell.

So as all that can be done under such a Government is but a prudent submission to the Power in things indifferent, with∣out

giving any countenance to the Au∣thority that imposes it, or just scandal to our weak Brethren. For then even lawful and indifferent things in their nature, are not at all times expedient to be done, saith St. Paul;y as in the In∣stances of eating or not eating;z but we may or may not, according to se∣veral Circumstances. For,

1. A thing indifferent may become in∣eligible unto me, in regard of use or ex∣ercise, where a lawful Power interpose∣ing determines my choice either way, if the thing be equally indifferent, and stand, like the Pin in the Ballance, in an even poyse; (all Obedience to the Supreme Magistrate depending in its just latitude upon things indifferent to be done, or omitted;) upon which ground (as a learned man observes) God made choice of a Fruit in Paradice, indifferent in its own nature to be eaten or refused, for the tryal of man's Obedience in the State of Innocency, to teach us that the interposing of a Command from a just Authority ought in all things indifferent to determine our choice; and by mak∣ing it a duty takes off all just cause of scandal to others; for in this way scan∣dal is taken, not given; in the other I am guilty of Disobedience to my Supe∣riour,

a as my Magistrate, of scandal to him, as my Brother, and of ill exam∣ple to all if I do the contrary.

Though my choice may, nay ought to be determined in the use of an indiffe∣rent thing, rather than break a rule of Charity in the doing or not doing it; as in the Instance before of eating or not eating of Flesh at any time to the scandal of my weak Brother,b when free in the aequilibrium of choice. Yet if any necessity of nature, or other great prejudice to my Person or Fortune de∣pends upon my not eating, I ought to eat Flesh though to the scandal of ano∣ther, rather than impair my health, or bring any great mischief upon my self by the Omission of it. For there, though the thing be indifferent in it self, it is not so to me, such Natural or Moral Necessi∣ty interposing.

From whence I conceive I may safely conclude against the former Objection, That no conscientious Obedience is due to such an exercise of Power as is there proposed; (no nor submission in indiffe∣rent things, if done with scandal to o∣thers, because not imposed by a lawful Power to determine my choice;) yet where my personal freedom, self-preserva∣tion, or any great prejudice to my Estate

(in which my Posterity is concerned) be put into the Scale to weigh against an un∣willing scandal, I may submit; for that alters the case in relation to Conscience, though not the nature of the thing; for there I owe a prudent submission, when by the rule of Charity (which is but to love my Neighbour as my self) I am to prefer the well being of my self and mine to an offence taken by, not willing∣ly given to another; where a compulsory Injunction and Power inforceth my sub∣mission to an indifferent thing; it being agreeable to the Law of God, Nature, and Nations, to preserve my self by all lawful ways.

OBJECTION III.

Object. 3. If it be so that honest and well-meaning men may not be in any case vo∣luntarily instrumental under an usurped and unlawful Power to the executing the known Laws, by which distributive Ju∣stice between Party and Party, Religion, Peace and Propriety may be maintained, and perhaps some advantages gained, by which they may much improve the Interest of their lawful Soveraign, (which they pre∣fer in their wishes to their own Being) and that if they decline a making use of such oppor∣tunities, and that all men should walk by the

same Rule, there must necessarily follow Op∣pression, Atheism and Anarchy, the Womb of all Confusion, that would reduce all things into the first Chaos so as nothing but darkness and disorder would cover the Earth, which their Omissions may contract the guilt of, when, in acting with the present Power for these ends, they do but choose the least of Evils, and have no thought of doing the least Evil, and so may act.

Answ. As I said, The least Evil is not to be committed nor allowed, to pro∣duce the greatest good:c and that there the choice is not between Evils of Punishments where the least may be cho∣sen; but between an Evil of Sin (which I have proved an outward Compliance in an Unjust Cause, or with an Usurped or unlawful Power, especially against a just claim to be) and no Sin, being (as the Schools determine) in the number of things eligible. (Malum non est in numero eligibilium propter aliud bonum, in that, actus peccati non est ordinabilis in bonum finem. So Thomas Aquinasd). And upon the Egyptian Midwives, and Ra∣chels Pious Ly; it is concluded by St Au∣gustine,e Peter Lombard,f and Thomas Aquinas,d That no man ought to tell a Ly to preserve a Life, nor for any Spi∣ritual Good. Though St. Augustine saith

wittily,g Nemo habet de suo, nisi mendacium & peccatum; when all truth comes from the Fountain of it, God.h And St. Ambrosei (upon those words, Quis ex vobis arguit me de peccato?) Omne mendacium fugiendum est tam in ver∣bis quam in operibus, &c. all outward dissi∣mulation is to be avoided; when Opus exterius naturaliter significat intentio∣nem.k

And we should be the more careful not to make Hell the way to Heaven, (Vice to introduce Vertue) when even lawful Actions become sins, if done with scandal to others, and that some higher end or duty determine not my choice in them (as I have determined in another case of Conscience concerning Actions in themselves indifferent:) For the least defect or excess makes a lawful Action become sinful; and a willing countenancing of any sin draws on the toleration of all, and like the Spirits in the Blood, will soon run through the whole Body of sin. For, with Aquinas,l veritas aequalis est, cui per se opponi∣tur magis & minus. So as in doubtful Cases Gerson's rule is good,m (Ab omni actu, cui non est necessario astrictus, teneatur desistere) where scandal may be given.

OBJECTION IV.

Object.4. Ay but Salus Populi est Supre∣ma Lex: So as I may act voluntarily with and under an usurped Power, though against legal settlements and known Laws for the preservation of the Common-wealth, and that by a Law of necessity, which gives the Law to all Laws, and warrants the doing of that which otherwise is unlawful; for by this our Saviour seems to justifie his Di∣sciples gathering Ears of Corn on the Sab∣bath-day, and urges the Authority of Da∣vid's Example for it.n

Answ. 1. It is true that Salus Populi est Suprema Lex, in reference to Humane and Municipal Laws; for so Kings, in whom the Supreme and Legislative Pow∣er resides, may for the good of their People, in great Exigents, act besides, nay against the known National Laws of their Kingdom, but not contrary to any Divine Sanction.

Answ. 2. I acknowledg that necessity is a very powerful Argument, both be∣fore God and man, to excuse (not justifie) an ill Action: For so God himself, the Supreme Law-giver, hath sometimes been pleased in a Gracious Condescenti∣on to man's infirm condition, to dis∣pence

with his own Laws, as well as Kings with theirs, in Cases of great ne∣cessity, as may be instanced. But this hath been ever in things only [mala quia prohibita] evil because forbidden; as in Ceremonial and Judicial Laws; never in any thing that is [malum in se, & prohibitum quia malum,] evil in it self, and forbidden because specifically so: Such as are Schisms, Heresies, Idolatry, Re∣bellion, Usurpation, Oppression, Mur∣der, Sacriledg, and the like; for in these God never leaves his Servants without a just way of extricating themselves from any such necessity of acting, by enabling them to dare to dye rather than do any thing that in its nature is evil. and, by suffering according to the Will of God, to commit the keeping of their Souls to him in well-doing, as unto a faithful Crea∣tor:o Otherwise no man shall ever have the Honour and Reward of suffer∣ing for and with his Saviour, nor have means to manifest and exercise his Faith, Patience, Fortitude, Perseverance in well-doing, and many other Graces.

Answ. 3. For the Example brought out of the twelfth of Matthew, to prove the human lawfulness of doing an unlawful thing in case of necessity, only to pre∣serve a single person, (as in David) which

a fortiori, from the less to the greater, must be the more justifiable for the pre∣servation of a Common-wealth: It ap∣pears that our Saviour doth approve of his Disciples in gathering the Corn on the Sabbath, by David's Example as it was made lawful by an Humane Necessi∣ty, in a Ceremonial Precept only. Ne∣vertheless, as Lord of the Sabbath, he did then cancel the duty of that Cere∣monial Law of not gathering any thing upon that day, as appears by the Con∣text.

Yet our Saviour in citing David's eat∣ing the Shew-bread, did not free David from the breach of a Ceremonial Pre∣cept, (For the Text saith expresly, it was not lawful for him, nor those with him to eat it, but only for the Priests,) but urgeth it for the illustration of Gods Indulgence and Mercy to the frailty of his nature in so great a Humane strait un∣der the Law, in a thing only malum quia prohibitum; that they might the less wonder at his compassionating his Di∣sciples weakness, in taking that they might conceive to be against a Ceremo∣nial Precept only, and that under the Gospel, for the relief of nature in an ex∣tremity.

OBJECTION V.

Object. 5. Well, but if it be not lawful to comply voluntarily with an Ʋsurped Pow∣er, by which I may be said to give it coun∣tenance and reputation, may I not yet act under it in things good or indifferent in their own nature, when they are command∣ed under a Coercive Penalty; and that for the preservation of my self and Posterity, which the Law of God, Nature, and Nati∣ons oblige to?

Answ. A Passive Submission to the pre∣sent Power may in some such Cases be lawful. For I am not bound to tempt a Temptation, nor, with the Porpus, to seek and hunt the storm, where it may be honestly avoided; self-preservation being so natural, as by instinct it catch∣eth at any thing, that may but stay or support it; as a Hop for want of a Pole will clasp and embrace a Nettle to stay it from falling. But here we must be cautious, and distinguish between the acting of a Magistrate and other inferior Employments, which perhaps may be preparatory only to some Administrati∣ons of Justice, or yet of less importance. Yet in case of Magistracy we must di∣stinguish

between Causes Criminal and meerly Civil. For,

1. In Causes Criminal, where Blood is by the Law required to expiate the Of∣fence, I conceive it wholly unlawful to act, in that they must derive their Com∣mission for it from them, who have a just Power of conveying it by Divine Commission and the known Laws; or else they do not take but wrest and force the Sword out of God's hand: and he that so sheds mans blood with it, by man shall his blood be shed; in that he doth it without any lawful call, with∣out which no man can act but in a pri∣vate capacity; and then it were mur∣der in any to kill a Murderer: and he that as a Magistrate will do a thing that requires the just Influence of Supreme Power to make it lawful, doth tacitely own that Power to be in him or them from whom he derives his Power to act. Especially in the Method of proceeding against Malefactors in Criminal Causes, where the frame of the Inditement and reading the Commission must be under∣stood an owning a just Power to be in them from whom they derive theirs; in that no private person or Community of men, unless combined into a lawful Go∣vernment, ever had the Power of Life

and death in them. For it is by that Power only men justly suffer; (not the Law, which is only a Regulation of the exercise of it;) so as any man may press the desert of death against a Wicked Ma∣lefactor by the Law, as preparatory to Sentence and Execution, but must not be active in the latter without a just Com∣mission, in that all men ought to act in a lawful posture and subordination only. For if the Power Originally be invalid, it cannot derive a just one, by vertue of which men may operate; no more than a sulphurous Spring can send forth a sweet stream; for, with Aristotle, Quod deest in causa deest in effectu.

2. In cases meerly Civil, between Party and Party, I am something doubt∣ful how to determine, if compelled to accept of a place of Judicature; though perhaps in some Cases I may be morally bound (from the Object it points at) to act, without any outward force upon me, in the name (not vertue) of the Usur∣per, where the thing is intrinsically good, or hath the countenance of ancient and known Laws, but never to the countenan∣cing or upholding of the Power; so as I may act under, but not for it in such cases. And in others, when I have re∣fused and resisted it, as far as I can with

safety to my Person and Fortune, I con∣ceive I have taken off all matter of just scandal of giving any countenance to the present Power, and rather shew my dis∣approving of it; when force and com∣pulsion only hath determined my choice, and that only to a submission, in reve∣rence to the Power that is upon me, (but not to any just Authority in the Imposer, which Conscience would ob∣lige unto.)

Nor do I in this consider my self vest∣ed in any just capacity for the doing a∣ny distributive Justice, so as to force a Conscientious Submission from any to my Determinations, but only as an Ar∣bitrator to mediate a just end of differen∣ces, which the necessity of the times (all other Channels, by which Justice as a stream should derive to us, being wholly obstructed) enforces all men to a volun∣tary and free submission unto.

And therefore with these Limitations it may perhaps be lawful, so as neither by Oath or Acting, I own the exercise of the Supreme Power as just in them that assume it, nor endeavour to coun∣tenance or support it; which Cautions all Callings of men, especially Commis∣sioned Officers, are to observe under an unlawful and usurped Power, that pos∣sesses

only an usufructuary and guber∣native one to rule, without any just pro∣priety in the Legislative Power, to which none can pretend, but such as are com∣missioned by God according to his re∣vealed Will, and possess their Titles by a lawful and civil Right. For in an un∣lawful posture of subordination none can have a just Power derived. Though (as I said) perhaps in some cases, where I am morally bound to a thing intrinsically good, I may act in the name (not Pow∣er) of the Usurper. Neither do those abused Textsp oblige us further; for God cannot breath hot and cold in the same words, i. e. countenance Rebel∣lion under a pretence of lawful Obedi∣ence.

3. Lastly, For other inferiour em∣ployments; in things absolutely in their own nature lawful, men may, as an Act of Submission under a Power, comply passively; (though no Beam of any just Power appear in the Person command∣ing;) so as it be involuntary, and with a publick owning the dislike of it.

Nay there may be perhaps a voluntary and yet lawful acting in some such Capa∣cities in things of, an inferior nature, when men do it rather by permission of than commission from the Usurpers of the

Supreme Power, having their Call only from the ancient and known Laws of the Kingdom, as Constables, Bailiffs, &c.

OBJECTION VI.

Object. 6. Well, if it be not lawful to countenance or any way support an unjust Power, it is not lawful to pay Taxes, Cu∣stoms, Excise, &c. when imposed, and to maintain a War against a Just Title.

Answ. Every Voluntary Act herein is sinful, and not to be done; in that the matter, manner, and end ought to be good in every Action. And in this case, though it may be in some cases lawful to submit to such Payments, I ought ra∣ther to dye than do any thing willing∣ly that may advance those ends for which it is designed.

But then if the demand of it comes seconded with a Power and direction to levy ten times as much if refused, the state of the question is altered and di∣rects me to an act of prudence in choose∣ing the less evil of punishment, (which will be rather a weakening than strength to the Usurper, who would make an advantage by my refusal,) without con∣tracting the guilt of the Tyrants misap∣plying

it. For the compulsion in the Law it self looks only at the money, not the employment of it, and directs my choice to what is least penal; and takes off all just cause of scandal, when my in∣tentions in paying are as far distant from his in receiving as Heaven from Hell. And though this particular case be hardly to be found amongst the Casuists, it is thus resolved in other Notions; to which I will propose a Parallel or two for illustra∣tion (never questioned or condemned by any I suppose as unlawful) having Universal Consent and Practise for it. But first I shall answer another Obje∣ction.

OBJECTION VII.

Object. 7. It is true, every Act hath only so much of sin as it hath of the will in it; but here what you do cannot be said to be meer∣ly Passive, or Involuntary, but a mixed Action, partly constrained and partly free, and so in some measure sinful, as involving your consent.

Answ. I confess man in all things works as a rational Creature, and doth nothing but of choice; his will being never for∣ced, as Natural Agents are, from the im∣pulse of a Foreign Power; so that it is

his choice not necessity which fixes him, be the thing in its nature eligible or not: but this happens not in this case; For if the question were whether I would pay Taxes, &c. to the ends pro∣posed, or loose all, I ought to part with all, and my Life too, rather than do it.

But if it be reduced to this: Will you give me so much money, or let me take all you have, or ten times as much? then the choice is meerly between evils of punishment, in which the Law of Nature obliges me in prudence to choose the least; as also the Law of Charity; and is so universally understood to free me both from scandal and sinister inter∣pretations; Compulsion in Law never implying more than submission to the Act: and then when all Power of resist∣ance is taken from me, and no liberty of Election left, whether I will part with so much Money or not; but that my liberty is limited to one Object only, the evil of suffering in a less or greater degree; I may pay the Money assessed without any check of Conscience, in sensu diviso, abstracted from all ill, but not in sensu composito, as parting with it to a sinful end.

Nor doth the intention of the Impo∣sers (though it binds not in Usurped Powers) extend further than to our submission to the payment of the Mo∣ney they require; (though they de∣clare the end for which they intend it) or else to undergo the Penalty they re∣quire; as may appear by all the Ordi∣nances of these times. And for Parallels to this,—

1. Consider, That if Thieves assault me upon a way, and swear to kill me, if I will not give them a Bond for an hundred pounds, to be employed for the corrupting of some Virgins Chasti∣ty, or other Wicked end, and will have it inserted in the Conditions I am to subscribe, I ought not to do it for a World.

But if the condition be only to pay so much Money, I may yield to it as a ran∣som for my life. For it then becomes a choice of the least evil of punishment only, (without countenancing or con∣tracting any evil of sin;) which I am ob∣liged to by the Law of self-preserva∣tion, especially when my Actions declare no more.

2. Consider, If a lawful King, dis∣puting his just Rights against the actual Invasion of his Rebellious Subjects,

shall place all his Treasure and Magazines in some strong Garrison, there to be kept as the Nerves and Sinews of his War, as Pillars and Supports of his Royalty, and intrust them into some Loyal hand to keep and defend them for his Service, they cannot be delivered up to his Ene∣mies (to prove his Masters Ruine when designed for his strength) without great sin, till held and disputed beyond all pro∣bability of longer defence, or hope of re∣lief, because something of his Sove∣raigns Interest remains still in his Pow∣er.

But when it can be no longer kept by force, it is a duty upon him, both for the preservation of himself, and the Loyal Party with him, to surrender upon Ca∣pitulation, rather than become a wilful Sacrifice; all Election being taken from him but that of the less evil of punish∣ment, when he only parts with what he cannot keep, to preserve himself for some fairer opportunity of serving his King, which proportion holds in our pay∣ment of Taxes, when the demand is se∣conded by a Compulsory Power.

For there Natural Equity permits a Passive Submission; and in things not absolutely necessary by Divine Sanction, as in observing the Rules and Canons of

the Church, in Ceremonies, Forms of Prayer, and Liturgies, &c. For there O∣missions are no acts of Contempt, nor just cause of scandals, if we are forced to it.

OBJECTION VIII.

Object. 8. Well, admit that it be not lawful voluntarily to obey, but passively on∣ly to submit to the Impositions of those that usurp an unjust Power, I may yet (to ran∣some my person in case of restraint or Im∣prisonment, and to enjoy the benefit of Laws and protection of the present Government) engage to be true and faithful to them, ra∣ther than to continue both in Misery and In∣capacity of ever paying that Tribute of Ho∣mage and Allegiance I owe my just Sove∣raign, either in aiding or assisting to the re∣covery of his just Rights.

Answ. In this case, Faithfulness imply∣ing Trust, Duty, and Active Obedience, (as in the Revelations, Be faithful unto Death, and I will give thee a Crown of Life; and so understood in Common No∣tions) you ought not to do it. For though you cannot pay the Debt of an Opera∣tive Allegiance to the right Owner, it is not in your Power to transfer his Right to another; the Duty of Subjects to their Kings, deriving from God's Precept,

not Man's Donation; so as it falls not under the consideration of things Arbi∣trary, Obedience being simply good or evil, as it is objected.

And therefore all I conceive we can do in this case lawfully, is but the giving of a Negative Assurance not to act any thing against them, so long as we remain under their protection; which once made, we ought to be faithful in the ob∣serving, till our condition be enlarged by Exchange, Ransom, or some other way of Providence, which ever pre∣sumes the means to be lawful, as well as the end good. For this is but a submis∣sion to my fate, with an Improvement of my Condition, no restraint of my Power; (but the exercise of it for a time) a prudent Election of the least evil of Punish∣ment, without any Ingredient of the evil of sin: For so we may keep Loyal, and strengthen in the Habit, when suspend∣ed in the Act, and interrupted in the ma∣festation of the Duty; a wrong possessi∣on de facto, never cancelling the Owners right de jure, but engages all honest mens Compassions to the oppressed, and Prayers for their restitution; and not, with the Pagan Indians, to worship the Devil, ne noceat; or for the Temptati∣ons of Greatness or Power.q So as

our Oaths and Engagements must be al∣ways, as the Casuists determine, 1. Super re licita. 2. In bonum finem. 3. Never contra pactum aliquod prius initum; which the equity of the thing and some just occasion may again call me to upon a former tye or Obligation; for if other∣wise taken they engage us only to an hearty Repentance for having taken them.

And all this we ought to do out of an humble and reverential awfulness to the Person and Commands of our King, not servile Affection, (as not consisting with a noble and ingenuous nature) but a filial one, issuing from love: For this is grounded upon the Law of Nature, and should be filial, as Power it self is Paternal.r And therefore my Son, (saith Solomon) fear God and the King; for as the King to God, so the Subjects are to the King, and he is a middle thing in regard of just Power, between them and God. Nay, he is so much Gods (nay God to us) in regard of the imme∣diate Power and delegation he hath from God, (that Josephus to distinguish Mo∣narchical Government from all others framed by men, calls it Theocratie, that of God) which, in the Inventory of all Blessings of this life, was by Eze∣kiel

accounted the greatest: (Ezek. 16.3.) And, as a Beam from the Sun, it is so in∣separable from the person, where it is once legally setled in a King and his Progeni∣tors, as it is with us, (owned both by the Articles of our Church, Canons, Homilies, Laws, and Oaths, both of Supremacy and Allegiance) that nothing but death can divide them.

For though some Kings have been de∣posed by Rebellions, and others forced to resign their Crowns, as Edward the Second, (see Baker's Chronicle) they were never divested of the Habit of Power (de jure) but only deprived of its exercises (de facto:) And though that of Resignation, can hardly be justifiable in any case, it ought never to be done but to his lawful Successor, (as it was in the Instance mentioned) without throw∣ing off God, (as in the rejection of Sa∣muel) where his Providence had other∣wayes settled the Right; in that where the Divine Constitution hath placed the Supremacy in any, God still expects from him a just managing of that Pow∣er for the advancement of his Glory, and good of his people, which he can never cast off, no more than a Father, Wife, or Child can discharge themselves from

the mutual duty, of those Relations, so long as they continue.

Nor is this slightly to be passed over when the single duty of fear, due to the King,s is comprehensive of all others; for as Love, it is a Catholick Grace, runs through all our Actions, and is a Watch upon them for their Re∣gulation; or, as the Life and Soul that animates them; and the more it is free, the more it dilates to shew it self, (saith Irenaeus) in just duties; and makes our Filiation under the Gospel of much more liberty than the condition of Servants under the Law, as it imports a volunta∣ry Reverence or Worship: for so Fear and Reverence in the Language of the Spirit speak the same thing.t

But to test our selves in this duty, we may know it by our fear of God, which includes it; as God will know (that is take notice of) our fear of him, by that to our Superiours. As in Abraham's Sa∣crifice, where though intuitively and eternally he knew that Abraham feared him, yet he would not own it, but from the evidence of his outward expressions:u And thus our Sa∣viour would only take notice of St. Pe∣ter's love to him by feeding his Flock,

w though he well knew his Affections before, which was also the reason of Job's Tryals.x

Nor is this a slight Argument, (as a Reverend Divine observes) but ground∣ed upon an impregnable Reason and Syl∣logism framed by the Spirit of God,y who concludes by a Topick rule, That if we love not the general Image of God in our Brethren, whom we do see, we cannot love God whom we do not see, but in such Shadows and Representati∣ons. And if by my want of Affection and Charity to my Brother, and the fruit of it, God concludes against my love to him, he will do it much more for the want of our duty of fear to our King, (who is not only his general, but the particular and peculiar Image of his Divine Power and Glory, to whom fear is originally due,) which made Jacob to say of his Lord Esau,z vidi faciem ut faciem dei: And Moses,a Your murmurings are not contra nos sed contra Jehovam.

Nay, thus God himself saith of the ten Tribes revolt,b they resisted the Kingdom of God in David's Son; and to Samuel,c non te sed me. So as our failings in this, or any other way to our

Prince, is a disobedience to God himself, as their hearts are said to be in his hands by appropriation. Therefore, my Son, (says he, not Sons) give me thy heart,d in exchange for those many hearts I have submitted unto you, when you shall appear in Power and Majesty; and this to speak the near ground of Relati∣ons between God and his Vice-gerent; and instruct us that we ought to be Sons to the King in our Duties, if we will be Heirs to God, and Inheritors of his Glo∣ry.

For as in that where he said, The Poor ye shall have always among you, Christ did not only foretel but propose it, as a Glass to represent God's bounty to us, and an Object for the exercise of ours to him; so in promising Kings should be our Nur∣sing-Fathers, he doth as it were promise us some Beams of his Majesty and Good∣ness should shine through that Glass, and always be amongst us, for the comfort of his people, and commands our Re∣flections of Gratitude and Obedience to himself in them.

For when we look upon the Actions of Kings, we terminate not our selves in their persons, but the power of God working in them, (when lawfully de∣puted:)

which makes the Schooles call Rebellion Sacriledge, in that King's Per∣sons are sacred, and that God is opposed and violated in them, who hath given them a right of propriety in Power, (not an usufructuary one only) such as one King may gain in another's Kingdom by a just War; yet of right he ought only to hold it till Reparation be made for the first Injury done, and the Expence he hath been forced upon for the Vindication of himself and his Rights.

OBJECTION IX.

Object. 9. But if a Nation be invad∣ed, when under an Ʋsurped Power, (by a Foreign King or People) without either just Title or Ground of War, I ought to as∣sist the Ʋsurper in the defence of it.

Answ. In this Case I ought only to joyn with any Force to defend my self and the Kingdom against any such Inva∣sion, so as I neither fight for the Usur∣per's Interest and Establishment, nor a∣gainst those of my lawful Soveraign.

But out of this Bough many Branches spring, that afford Fruit of excellent taste and nourishment, could I but gather and

press them; but I leave them for an abler hand, and period my Lines and the Rea∣der's trouble in what I have exprest al∣ready.

In which Resolutions, if I have been too severe and rigid, I shall willingly and readily retract my errour upon the Evidence and Conviction of better Rea∣sons: For I only hold forth this Glow-worm-shine, and little twilight, to afford some glimmering in these benighted times, by which men may guess at the way they should choose to walk in, (though difficult and rugged) and to pro∣voke some of the great Luminaries, who had a fixation in the Orb of our late glo∣rious Church; or other Orthodox Di∣vines (Stars too, though of a lesser mag∣nitude) to send forth some clearer Beams and more wholesom Influences, both to guide and refresh us in this Wilderness we walk in: (inhabited rather by Beasts than rational Creatures:) there being no subject more proper and useful to these times, wherein, if we should but see Dio∣genes in his buisie search, and ask what he strove to find, he would answer, Ho∣minem quaero.

Nay, I confess I am wholly excentrick in my motion, being out of my own

Sphere; and have nothing but Pious In∣tentions, and a Holy Zeale (for a Ra∣chel's Mantle) to cover this weak Essay with, and to hide it from the severe censure of a more exact Inquisition. On∣ly the Rule I propose to my self, is, in all doubtful and controverted Cases of Conscience, to determine in that which is the strictest, and hath most of self de∣nial in it, in regard of the proneness of Man's Nature to strain his Fetter and pass his Bounds; and because the least sin (like the falling of the first drop in the Orifice, or the first Sand in the Hour-Glass) disposeth to and prepares the way for more; and many times, if allowed, proves the most dangerous, in that it re∣fers more to Infinity it self, and grows into Habits, because repeated without notice or purpose of limitation; when great devastating Sins Allarms the Soul to a speedy discounting them by repen∣tance, and as great Fish-bones, that are not easily swallowed, stick in the mouth and are spit out again.

How Conscientious then ought we to be in every Action, since the doing of an Act, good in it self, becomes sin to me, if I be not fully perswaded of the law∣fulness of it, and the Complyance with

others in any thing that is evil in it self (though I do believe it lawful) makes their sin become mine. For so St. Augu∣stinee saith, the Scriptures do attri∣bute to one what he acts by (or approve of in) another's person: Thus the Pro∣phet attributes the Murder of Naboth to Ahab, in saying, Thou hast killed him:f because he disallowed it not when done; though it was not he, but Jezabel, that contrived and acted it without his knowledge: And thus the Jews are charged by St. Peter to have killed the Lord of Life; though they did it not a∣ctually, nor was it lawful for them (as they confessed) to put any man to death; yet their guilt was more than the Ro∣mans, in that they had Malice in their hearts to prosecute it, when the other had hands only dipt in his Blood.

Therefore walk (saith the Apostle) with all Circumspection, or Preciseness, as the word bears it)g recoyling from all sorts of Evils in their first approach; as the Blood in the Body will do from a∣ny apprehended danger, to fortifie the most vital parts. For if we must account for every vain thought,h (though thought be so near nothing as no man can think what it is) how should we a∣void

the least act of scandal to our Bre∣thren, or complyance in the most mi∣nute sin, when the smallest sins many times prove more dangerous than great∣er, (as is before expressed:) For like Worms they get insensibly into the heart of the Fruit, and destroy it; when the great Birds, that fall upon the Tree, are watched and driven away.

Thus small Distempers many times kill, where a strong Feaver would not; in that they infuse their Venom by gen∣tle insinuations, not to be discovered, when the other by Assaults gives Allarm to our watchfulness. Nay, great sins discounted, or not repeated, are not so dangerous as the least, multiplyed with∣out our care or notice; in that (as I said) they refer more to infinity it self, when augmented without purpose of limitati∣on. For thus our pale-fac'd, weak (but repeated) sins, become many times more deadly, than our scarlet and impudent ones repented of.

Therefore let us be so far from making little account of great sins, as to make great account of little ones. For if the owning or patronizing the least minute Atom, aiery sin, be so dangerous, and (when alone) sits in State, and draws a

whole Train of Vices after it; what hope is there of those men, who, on the contrary, are so far from making great account of little sins, as they make little or no account of great ones; and yet as∣sume the disguise of Piety, as the hating of Idolatry, when they commit Sacriledg.i by it, and their Hpocrisie, making them∣selves more guilty than they could be in the thing they abhor? For (as one says wittily) the Idolater is but mistaken in his God, the other thinks God is mista∣ken in him; the one dishonours, the o∣ther undeifies his God. Yet the men of our times, who make themselves the only Church of God, and reprobate those who are of the true Church, are not only guilty of this, but many other crying sins; which they not only Act, but Enact, as a Law; as Blood-shed, Op∣pression, Prophanation of God's Rights and Ordinances; by which you may know them not to be yet born of God,k for those sin not, (not such great known sins, not with a deliberate pur∣pose to sin.)

And therefore let us neither adhere to their Persons, (how seemingly holy soever they are in other things) nor countenance that Cause, that causes so

many crying Disorders and Impieties. For, (as St. Cyprian saith) ea non est Re∣ligio, sed dissimulatio, quoe per omnia non constat; when as Religion teacheth us to walk in an orderly, sincere, universal, and uniform observance of all God's re∣vealed Will, and so walking to persevere. For they (and they only) who are con∣stant unto death shall enjoy a Crown of Life; which I heartily wish to the greatest Enemies of God, our just Cause, and our Persons; beseeching God, that (though they send us through a red Sea of our own Blood to our Heavenly Canaan, and, with Mahomet's Tomb, hang us between Heaven and Earth, as unworthy of ei∣ther) they may yet become Instruments of restoring Peace and Truth in this Kingdom, and account those fair and spotless Lillies greater Ornaments to th••i•• Garlands, than all their Roses of Bloody Trophies. And that they may make God and the Kingdoms good the only Centre and Circumference of all their Thoughts, Words, and Actions; truly repenting of their Sins, that by Gods Mercy they may obtain Pardon for them, and not be left in hardness of Heart, Blindness and Impenitence, (a Judgment beyond all Judgments, as it is

a Judgment that hath no sense of Judg∣ment, and yet hath both Sin and Punish∣ment in it.) And though they have re∣solved all Law into the Sentence of the Sword, and almost all Gospel into the private whispers of a seducing Spirit, God in Mercy keep them from the destruction of the one, and afford them Mercy in the other for their Conviction and Amendment; and let not the Spi∣ritual Lethargy of Sin any longer stupi∣fie their Consciences, but awaken them to an active endeavour of repairing their Errours, and restoring of God's Truth, that their Souls may be saved.

5. Lastly, Prayer is the great Out∣rent and Homage the Subject, as a duty, ows his Soveraign.

Now as Prayer is the top-Branch of all our Duties to God, and the most prevail∣ing Oratory for his Blessings upon a Nation, we must pray for them as men, but first as Kings, that we may lead a peaceable and quiet life under them, in all Godliness and Honesty.l And there∣fore in the practice of that Duty I shall wind up my Discourse,

Notes

• u

  Acts 21.
• w

  Ex. 20.2, 3, 1••.
• x

  Prov. 24.21. Mat. 22.21. 1 Pet. 2.17.
• y

  Tit. 3.1.
• z

  1 Pet. 2.18. Eph. 6.
• a

  Col. 3.20.
• b

  Act. 5.29.
• c

  1 Pet. 2.17.
• d

  Num. 9.
• e

  1 Sam. 1.8
• f

  1 Pet. 2.17.
• g

  Rom. 13.7.
• h

  Isa. 49.23.
• i

  Eccl. 10.20.
• k

  Ex. 22.28. Acts 22.5. Jude 8.
• l

  Ps. 8••.6. 2 Sam. 14.10 Num. 12.10. & 16.32.
• m

  1 Tim. 5.
• n

  Joh. 18.36. 1 Tim. 22.
• o

  Luke 19.27.
• p

  Num. 10.
• q

  Act. 5.37 Mark 12.17. Mat. 22.16.21.
• r

  Mat. 22.21.
• s

  Ps. 110. pag. 128.
• t

  Rom. 13.6, 7.
• u

  1 Kings 4.21. & 9.21. & 10.10. Deut. 20.16.
• w

  Mat. 17.27.
• x

  2 Cor. 9.71.
• y

  Luke 3.3.
• z

  1 Sam. 17.25. 2 Kings 15.19, 20.
• a

  Est. 7.26.
• b

  Ezr. 10.8.
• t

  1 Thes. 5.
• d

  Lam. 31. Ps. 74.
• e

  Judg. 5.23.
• f

  1 Thes. 5.
• g

  Serm. 6. de verb. Dom.
• h

  Amos 3.3.
• i

  Judg. 3.11.
• k

  2 Cor. 4.17.
• l

  Eph. 5.7, 11, 15.
• m

  Psal. 19.
• n

  1 Sam. 15.
• o

  Psal. 50.28.
• p

  Luke 16.
• q

  Psal. 119.53.63.
• r

  Rom 14.
• s

  On Isa. 10.1.
• t

  1 Pet. 2.12.
• u

  Psal. 5. Rev. 21.27.
• w

  Aug. c. 3. Tom. 3. Tho. A∣quinas 2. 2 qu. 10. Art. 1.
• x

  Aquin. 2. 2. qu 111. Art. 1. 2. Aug in Ps. 25.
• y

  2 Sam. 14.
• z

  2 Sam. 12.
• a

  2 King. 5.
• b

  Gal. 2.
• c

  Mat. 23.34, 35.
• d

  Rev. 18.
• e

  Dan. 3.
• f

  Acts 24.
• g

  Rev. 2. & 3.20.
• h

  Prov. 20.19.
• i

  Prov. 20.25. Mic. 3.8. Acts 5.3, 5. Rom. 2 22
• k

  Prov. 7.27.
• l

  Prov. 5.
• m

  Phil. 4.8
• n

  Jer. 17. Jam. 1.15.
• o

  Gal. 2.
• p

  2 Tim. 2.10.
• q

  1 Tim 3.
• r

  Baron. de consid. l. 3.
• s

  Cham. 3. Panstrat. 21.27.
• t

  Aug. 4. contra Ju∣lian. 3.
• u

  Serm. 6. de verbo Domini.
• w

  Exod. 20.5.
• x

  3 King 20.
• y

  Mar. 12.
• z

  Is. 29.13. & 19. Jer. 13.13. Ezech. 33.••1, &c.
• a

  1 Thes. 5.••2.
• b

  Phil. 2.4, 15. 2 Cor. 4.17.
• c

  2 Cor. 6.
• d

  Aug. l. 4. c. 7. Tom. 5
• e

  Rom. 12.
• f

  Psal. 94.20.
• g

  vers. 21.
• h

  Rom. 12.2. Eph. 5.11. 2 Tim. 3. Gala. 5.
• i

  Eph. 6.
• k

  Col. 3.23.
• l

  Rom. 1.29.30, 31.
• m

  2 Tim. 3.
• n

  Hos. 10.
• o

  2 Tim. 4.3.
• p

  Heb. 5.
• q

  Rom. 10.
• r

  Hos. 5.4▪ 2 Tim. 2.19. Isa. 20.12. Mat. 15.8. Jer. 12.
• s

  Ezek. 33. ver. 30.31, 32, &c.
• t

  Gal. 2.14.
• u

  2 Tim. 10.
• w

  Job. 29••
• x

  Exod. 20.5.
• y

  Ps. 15.
• a

  Rom. 14.23.
• b

  Rev. 22.
• c

  Rom. 3.8.
• d

  2 Sam. 6.6.
• e

  1 Sam. 15.
• f

  lib. 4 cap 7. tom. 5.
• g

  Pro Bal∣bo.
• h

  Aug. de Adult. Conjug. cap. 15.
• i

  Tom. 4. cap. 10. de mendatio.
• Jam. 4.8.
• k

  Jer. 17.
• l

  Gen. 20,
• m

  Aug. tom 4. l. 2.
• n

  Tom. 4. cap. 10. de mendacio,
• o

  Num. 30.
• p

  Aug. tom. 4. lib. 2. Quest. Evang qu. 51.
• q

  Ezech. 16.
• 1 Sam. 21.
• t

  Gen. 42. & 43. 〈◊〉〈◊〉
• u

  Lib. Qu. super Gen. Q. 45.
• w

  Lib. de vera inno∣centia.
• Gen. 20
• y

  Mat. 9.
• z

  Luke 24.28, 29.
• a

  Lib. Qu. super Gen. 4.46.
• b

  Qu. E∣vang. l. 2. qu. 41.
• c

  Aug. l. de mendacio cap. 5.
• 2 King. 5.
• e

  Rom. 3.8.
• f

  Rom. 14.23.
• g

  Aug. Ps. 5.
• h

  Eph. 5.7.11.
• i

  1 Tim. 5.22.
• k

  Isa. 5.20.
• l

  Isa. 9.16,
• m

  Ps. 10.3,
• n

  Act. 22.20.
• o

  Pro. 1.10.
• Pro. 7,
• q

  Rev. 18.4
• r

  2 Chro. 19.2.
• s

  2 Joh. 5.11.
• t

  Eph. 5.11. Lev. 5. Ezech. 3.
• u

  Lev. 19.17.
• w

  Isa. 1.
• x

  Prov. 27.15.
• y

  Gal. 2.
• z

  Mat. 10.16.
• c

  1 Sam. 8.
• d

  Deut. 17.
• e

  Psal. 51.
• f

  Prov. 8.25. Rom. 13. 1 Pet. 2. Hos. 13.11.
• g

  Prov. 21.3. & 8.15. Eccles. 8. 1 Pet. 2. Rom. 13.
• h

  Deut. 17.15. Job 3.6, 7. & 34.30. Hos. 13.11. Wisd. 6.3.
• i

  1 Sam. 8. Num. 16. 2 Sam. 1.4. & 15.15.
• k

  Rom. 13.
• l

  1 Tim. 2.2. Jer. 25.9. & 29.7. Dan. 3.21. Gen. 20.27. Mat. 22.21. 1 Sam. 8. & 24. 1 Pet. 2.27.
• m

  Ps. 82.6.
• n

  Lib. de Scapul.
• o

  Epist. ad Theod. prefix. lib. advers. Ju∣lian.
• p

  Ad Pap. An••i Greg. l. 9. decret. 1 Tim 3.3.
• q

  De Jure Regis apud Scotos.
• r

  De Rom. Pont. l. 5.
• s

  Inst. l. 4. c. 20.
• t

  Glos. In∣cog. in Ps. 50. R.P. dedicated to Tho. de Trugil. Loranus. in Ps. 50. Hieron. Ep. 22. & 46. So St. Chrysost. in Ps. 50. as cited by Cyril. So Cyprian ad Nova∣tian. Ambros. Serm. 16. in Ps. 118. Clemens Alex. l. 4. c. 6. Turrecre. 1 Sum. de Ec. 1. Q 92
• u

  Rom. 13.
• w

  Mat. 26. Joh. 10.10.
• x

  Mat. 26. & 22, 24. Joh. 19.10.
• y

  1 Corin. 6.12.
• z

  1 Corin. 8.13.
• a

  Rom. 13.
• b

  1 Cor. 8.
• c

  Rom. 3.8.
• d

  2. 2. Qu. 110. Art. 3.
• e

  sup Ps. 5.
• f

  Lib. 3. dist. 38.
• d

  2. 2. Qu. 110. Art. 3.
• g

  Tract. 5. Tom. 9. su∣per Joan.
• h

  Eccles. 7. Jam. 1.
• i

  Tom. 4.
• k

  Aquin. 2. 2. Qu. 111. Art. 11. Qu. 111. Art. 2.
• l

  2. 2. Qu. 110. Art. 2.
• m

  Par. 2. Reg. mor.
• n

  Mat. 12.
• o

  1 Pet. 4.19.
• p

  Rom. 13. 1 Pet. 2.13.
• q

  Mat. 4.
• r

  Lev. 19.3. Pro. 14.21.
• s

  Eccl. 12.13.
• t

  Eccl. 1. Ps. 5.7. compared with Ps. 132.7. Ps. Ps. 95. Mal. 1.6.
• u

  Gen. 22.13.
• w

  Joh. 2 P. 17.
• x

  Job. 1.
• y

  1 Joh. 4.
• z

  Gen. 32.10.
• a

  Num. 16. Exo. 16.8.
• b

  2 Chr. 13.8.
• c

  1 Sam. 8.7.
• d

  Pro. 24.21.
• e

  Serm. 6. de verb. dom.
• f

  3 King. 20.
• g

  Eph. 5.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h

  Jam. 4. Jer. 4.14.
• i

  Rom. 2.22.
• k

  1 Joh. 3.
• l

  1 Tim. 2.