The soveraignes power, and the subiects duty

PART III. The Duty: Let it be Subiect.

O 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as S. Chrysostome. He saith not simply, let it honour the powers, or be obedient, but let it bee subiect; which includes all parts of duty, which a subiect owes vnto his King; for the ac∣complishing of which, no outward act of reuerence, or seruice must bee wanting: and though this may satisfie the Kings command; yet doeth not this discharge thee of thy duty, which can neuer bee true, till the heart answer the gesture of the body. Diuine precepts seaze not on the body onely, but the soule. If thou

wilt not then withdrawe thy selfe from this subiection, thou must adde these fowre conditions to thy externall obedi∣ence. [unspec 1] There must be in thee 1. Promptitudo voluntatis interior, a free, voluntary, and cheerefull assent of minde. [unspec 2] 2. Sincerus a∣mor, perfect loue and affection towardes his person. [unspec 3] 3. Filialis timor, an awfull re∣spect of his power ouer thee, and a filiall feare of offending him. [unspec 4] 4. Fidelitas, a faith∣full heart towards him, whereby thou art constant in all bonds of duty to him, and iealous of all iniuries by others intended against him. This is the qualification of the subiection heere mentioned, and when thus qualified, it is not arbitrary, left to thee, to performe when, and where thou pleasest. For Saint Paul proposeth it not by way of aduice, or direction; but imperati∣uè, by way of command, hauing, besides his apostolicall authority, the same pre∣cept, giuen by other his fellow-Apostles; by Christ himselfe, and the foundation of all commands, the Law, which was giuen by God himselfe; first in generall termes,

Honour thy father and thy mother; and after∣ward enlarged, That man that will doe pre∣sumptuously, nor hearken vnto the Priest, or vnto the Iudge that man shall die. But doth this command vrge at all times, and on all occasions? What if the Prince be wic∣ked, idolatrous? The vices of the man a∣bridge not his power, and therefore not the Apostles command. If this might haue beene a sufficient plea against obedi∣ence, S. Paul might haue spared this pre∣cept, since Nero was the power, to whom these Romans were subiect. Or (to omit all other cases that may be made) what if his command be contrary to religion? yea an army bee raysed for the extirpation of true religion? This is the true touch∣stone of subiection; and heere (if euer) may a subiect renounce all obedience to his King. For now is there power against power, man against God, and the subiect of both left to follow either man, or God. This is a wonderfull strait, from which whilest some labour to escape by the ship∣wracke of their faith, they turne traitors

to God: others by taking the sword in hand, though but to defend, become re∣bels to their King: That is their stile.

Whether God be to be obeied rather then man, should need no proofe amongst any that confesse a God: and therefore when a Christian heares the commaund of a Prince pressing him to what God hath ex∣presly forbidden, Nature prompts him his answer, I must obey God; and this hath the Apostles practise ratified, who coun∣ted this their safe warrant for not yeelding to the High Priests iniunctions, Obedire o∣portet Deo magis quam hominibus, we ought to obey God rather then man, rather in∣deed in respect of the danger that attends in the disobeying of either; for, Hi carce∣rem (as S. Augustine) Ille gehennam minatur, these threaten imprisonment onely, God hell fire, I hey a temporall, He an eternall death. There is no shifting then of Gods command, without the penaltie of eter∣nall death, and therefore he must be obey∣ed euen against the King. That's my reso∣lution in the first case.

But what if the King presse by violence to draw thee from that obedience, wilt thou maintaine it by violence?

Wee haue indeed the Iesuites instructi∣ons for it, yea, and the Popes encourage∣ment to it: I spare the quotations because there comes not a Booke of theirs, wherin (if occasion be giuen) they forbeare to ex∣presse it, or compendiously to refer you to some: see Hospin. and Anticotton.

A doctrine of which, when the Society is challenged for, they are ashamed, and labour to cleere themselues against their written testimonies, as appeares in Anti∣cotton.

And yet (I can not, but with griefe speak it) we finde euen in some Reformed Bookes the Iesuites penne. Their names deserue to bee branded that broach such positions: weigh those of Pareus.

Bishops and Pastors may and ought to resist their vniust Magistrates, [Concl. 1] not with the sword but the word of God, reproo∣uing their notorious impiety, and iniu∣stice, and reducing them to their office,

according to the word of God, and the Law, and deliuering them, if stubborne, to Satan.

That Priests should tell Princes their faults, [Replic.] we grant; but when they can vse discretion, fitting so grand a businesse; when they desire to insinuate into them by their owne teares, not enforce vpon them Gods command. Spirituall force is the mother of all other, but not farther to bee insisted vpon by mee at this time, be∣cause our occasion was from what follo∣weth.

Subditi non priuati, [Concl. 2] sed in Magistratu in∣feriori constituti &c. Subiects, such as are inferiour Magistrates, may by armes de∣fend themselues lawfully, the Common∣weale, and true Religion against the supe∣riour Magistrates.

These superior Magistrates are such, [Replic.] we may presume, in whom the supreme po∣wer resides; and then you may see how directly it thwarts the Apostles rule. For those other Magistrate, are subiects.

It is not lawfull for subiects, [Concl. 3] which are meerely priuate men, to take armes with∣out

out a lawfull calling, neither to inuade a tyrant before danger, nor to defend them∣selues against them in danger, nor to re∣uenge themselues after danger, if they may be defended by the ordinary power.

If then they faile of this condition, [Replic.] there is a time when they may right themselues: we shall not need to collect it, he addes it in the following conclusion.

If a tyrant presse on his subiects, [Concl. 4] as if he were latro and stuprator, and they can not escape by flight, or any other ordinary meanes, it is lawfull for to defend them∣selues and theirs, as against a priuate ex∣tortioner.

How far short these conclusions come of the Iesuites positions, I referre to your trial by comparing them. And yet is not he the only man that maintaineth thē? Bucha∣nan and the fayned Iunius Brutus are infa∣mous for this doctrin. I could name others But this may suffice that there is scarce any of them, who are eager for the Presbyte∣rie, and are fit instructours in this point for subiects of a free Monarch; and ther∣fore

no maruell if our eares bee tainted with such doctrine.

That which I conceiue in this case for truth is, that no subiects may vpon any occasion take armes or vse any violence against the supreame power, no not in de∣fence of religion.

Whosoeuer resisteth the power, resisteth the ordinance of God, sayth S. Paul, in the 2. verse. Which place may well serue to confirme Princes power ouer their subiects in this case; for this rule was giuen to them, who suffered vnder a Tyrant, and that for reli∣gion. It is a vaine and idle exception, which Pareus takes at this. Some argu∣ments drawn from the power of Maiesty, saying, such places are bent against priuate men, who vsurpe such power ouer superi∣ours; for euery Common-wealth consists but of two sorts in the generall, Prince and People, superiours and subiects: those who partake not of the Supremacy (as in an Oligarchie) are priuate men: if (where the power is deuided) one take the sword against the other, this is as hee is a part of the supreame power.

Other arguments that may bee drawne à parte potestatum, I forbeare, because they haue all their strength from the Apostles reason, and till that be weighed, we cannot auoide their shifts.

If we reflect vpon subiects, we shall find that their hands are tied by precepts, which lay hold on them, as they take on thē to be zealous Christians. Christs, Pray for them that persecute you: and the Apostles, Recom∣pence to no man euill for euill; are not such pri∣uate vertues, but that they pertaine to euery man; yea, it is the onley badge of their true subiectiō vnto Christ, if for his Names sake they practise them. And therfore Tertullian instead of abetting such zealous reuenge, fights with a prohibition, Absit vt igne hu∣mano vindicetur secta diuina; at doleat pati, in∣quo probatur: and in the combate gaines the victory, by the persecutors cruelty, & pro∣claimeth it, Crudelitas vestra, est gloria nostra.

But since precepts are made so liable to distinctions; and, when capable of seue∣rall expositions, each may be maintained; let vs read the exposition of them in the

practise of them, that gaue and receiued them. Did our Sauiour or his Apostles euer withstand the rage of the persecuting Iewes? Doe wee reade of any one vp∣roare, or resistance made by the Primi∣tiue Christians in those barbarous out∣rages, practised on them by Hea∣then, Idolatrous Tyrants? No, but in stead of alarums for defence, they reioyced, when apprehended, and tri∣umph'd in their torments; hauing yet their hearts alwayes as ready to wish and pray for the happie state of their Empe∣rours, as their bodies readie to suffer their violence. I might prooue it from age to age, for many hundreds of yeeres after Christ: but that I can but touch, not dis∣cusse this question, and leaue it to your owne reading, and further scanning. The force of this argument is confessed by our opposites, who thinke to relieue them∣selues by imputing their not resisting to their weakenes, not vnwillingnes to resist. Rash vncharitable Iudges of such holy Saints. Did they proclaime one thing to

the world, and belie the thoughts of their hearts? Heare their vnanimous consent in Tertullian; Apud nostram disciplinam occidi ma∣gis licet, quam occidere; It is our profession, rather to die then kill. Such precepts, and the rules of obedience kept out al thoughts of rebellion against their Prince; and hence in their name Tertullian contends with his heathen Persecutors for a greater share in Caesar, in whose name they were execu∣ted; Noster est magis Caesar; He is rather ours, then your Emperour, being appoin∣ted by our God. And where as they pre∣tend want of force in Christians, they ob∣serue not, that at Iulians death, his whole ar∣mie cryed out to Iouianus, We are all Chri∣stians. In Dioclesians time, Omnes ferè mor∣tales, The whole world almost, leauing their Idolatrous Sacrifices, ioyned them∣selues with the Christian Congregations. Tertullian pleads against the same obiecti∣on; would wee deale with you as enemies, Deesset nobis vis numerorum, & copiarum? could we want forces? We Christians haue filled all places of your Empire, your Ci∣ties,

Ilands, Castles, all but your Temples. Yea goe higher yet, and behold the Church in her cradle, arm'd with force able to op∣pose the world, the Apostles power of mi∣racles, Christs legions of Angels, ready to b••e employed at his command. Or had they failed of these meanes, they thought of as easie a tricke as the Iesuites, to punish their enemies, when Tertullian professeth, that one night, by the helpe of a few tor∣ches, might haue afforded them a large re∣uenge. Behold now the power of these Primitiue Christians, and yet weltring in their own blood for their Christianitie: With them, to right themselues vpon their persecutors, or to oppose them, is rebelli∣on, and malice. Then was it the strongest parts Plea; Laesos vltio diuina defendit (as Cyprian) Diuine refuge protects vs. But now, Our owne arme shall strengthen vs. It is a glorious plea with flesh and blood, to fight the Lords battell, and to prouide that the true Religion be not rooted out: and (for ought I find) their best argument, for all the rest hang on the disposing of Su∣preme

Power, (which by the Apostles reason are all vndermined) or on the example of some, whose commission is confessed to be extraordinary, and from God. But let them heare whether we may not take vp Saint Hilaries complaint; Misereri licet no∣strae aetatis laborem, & praesentium temporum stultas opiniones, quibus patrocinari Deo huma∣na creduntur, & ad tuendam Christi Ecclesiam ambitione saeculari laboratur; Wee may iust∣ly pitie the vaine labour and foolish con∣ceits of these times, wherein mans endea∣uours are accounted Gods aid, and Christs Church thought to be maintained by the worlds policie, ambition or greatnesse.

For the Apostles receiue a sharpe checke that would haue fire come downe from heauen, to consume the rude Samaritans; and the sword that was drawne in Christs defence is commanded to bee put vp into his place, not without the heauie sentence: All that take the sword, shall perish by the sword. Whence Tertullian, Gladium nec Dominicae de∣fensioni necessarium reddidit. The sword was not lawfull in a priuate mans hands; no,

not for Christs sake. The weapons which the true Church vseth in her battels, are spirituall: and the walles of Iericho are not to be battered, but with the Priests trumpets.

Protestants should remember how they withstand the Papists notes of the Church when they require it to be visible, of large extent, and glorious in the eie of the world. And Papists should acknowledge what Bellarmine professeth, Durauit hucusque &c. The Church hath lasted to this day in de∣spite of her enemies, Iewes, Pagans, Here∣tickes; and not so onely but still hath gay∣ned by persecution. That is the greatest aduantage, that true Christianity hath when it is persecuted; and then doth shee conquere, when her souldiers are slaine. Was the Protestants cause weakened, ei∣ther in France, by their many outragious massacres; or in England, by their frequent fiers; or in the Low Countries, by their great afflictions? If euer they prooue loo∣sers, it is when they vniustly fight for pre∣seruing it. Should the Papist Princes all

muster their forces, and wage the holy warre, whose Trumpet hath already soun∣ded the alarum, they might perchance for a time eclipse the light of trueth, put it out they neuer can. They may abate the visible number, but will make more true Professours. Tertullians, Sanguis Martyrum est semen Ecclesiae, is a maxime, The bloud of true Martyrs is the Churches seeds-plot, if it be cast into the fire, or spilt by an vn∣resisted sword.

I could dwell in the contemplation of this strange husbandry; but that I may be suspected for digressing, and am yet to shew the medium betweene disobeying God, and resisting the King.

It is confessed there must bee no diso∣beying of God: That wee may not resist the King is prooued (as the occasion giues leaue) what then remaines? Preces & la∣chrymae, sollicite, beseech, earnestly pray for the reuersing of the Decree, Haec sunt mu∣nimenta spiritualia, & tela diuina, quae prote∣gunt, This is the only shelter and fortresse, whither a Christian may betake himselfe

in this tempest. Heere was Hesters and the Iewes refuge, when the Decree was gone out from Ahasuerosh for the destroy∣ing of the Iewes. Hither fled the Apostles, when they were prohibited to preach Christ: Alexander of Constantinople, when command was giuen for the reestablish∣ing of Arius; and Ambrose, when hee was eagerly prosecuted by Iustina in the cause of Arianisme. And these are tela too, and diuina, weapons that fight from aboue a∣gainst the fury of persecutours; not, as if by thee directed to reuenge (that is not warrantable) but approoued with God by the testimonies of his vengeance. By these was Hamans gallowes (appointed for Mor∣decai) fitted for himselfe; by these on the day, when Arius should haue beene resto∣red, did he sodainely perish by these was Iustina put to flight and executed. If these preuaile not, know that now is the time wherein God will make triall of thy faith to him, and loyalty to thy king. Both which must appeare in thy readinesse to vndergoe the intended affliction.

There is no defensiue resistance allowed, vnlesse thy defence be such, (as Liuie only allots to subiects) Scutum, non gladius, the buckler of patience, not the sword, which is as ready to giue, as ward the blow. Hee that in this defence wounds his persecu∣tor, is a rebellious murtherer, not a lawfull executioner. Remember that he is still thy Prince, and since thy conscience may not yeeld to his command, shew thy selfe his subiect in yeelding to his punishment. For now thou maye••t either die by liuing, or liue by dying: Thou hast Christs war∣rant for it; Hee that (in such a case) findeth his life shall loose it, and hee that looseth his life shall finde it; loose a temporall, finde an eternall, where he shall for euer raigne in the glory of tri∣umphant Martyrs.

Notes

• 1. Pet. 2.13
• Matt. 22.21
• Exod. 20.
• Deut. 17.12
• August. de ve bis Do∣mini, ser. 6.
• Comoz let∣ter to Par∣ry.
• Hospin. Hist. Iesuit. l. 4. c. 1. Anticotton.
• Par. in Rom. 13. dub. 4.
• Pareus his false doctrines and wicked po∣sitions concer∣ning Higher powers.
• Rom. 13.2
• Mat. 5.44. Rom. 12.17.
• Tertul. Apol. c. 37. Ad Scap.
• Apol. c. 33.
• Soc. hist. lib. 3.9.
• Apol. 37.
• Tract. con. Demet. pa. 224.
• Hil. con. Auxent.
• Luke 9.54.55.
• Mat. 26.52.
• Tertul. de Cor. Mil.
• 2. Cor. 10.4
• Bellarm. de Ecc. lib. 4. c. 6.
• Scioppins class. sacr.
• Hester 3.16
• Act. 4.2.
• Sozim••l. l. 2. c. 28
• Russin. l. 2. c. 36.
• Lib. 3.
• Mat. 10.39