A Revindication of the Anointing and Privileges of Faithful Subjects, Treatise
A briefe Reply to an idle Pamphlet.
THe wiſeſt of all Kings, Solomon, hath given us two ſeemingly repugnant precepts, Prov. 26. 4▪ 5. the firſt is this; Anſwer not a fool according to his folly, leaſt thou alſo be like unto him. In obedience whereunto, I ſhal forbeare to give any anſwer to this Pamphletters extravagant rayling Prologue; to his two laſt ſorts of anoyntings, Effuſione vini & Infuſione cerviſiae; with which two unctions, I feare this Prieſt of Bacchus was anoynted, when he penned this abſolute Anſwer, half in the Tavern, half in the Ale-houſe) with other his impertinences following them, fitter to exhilarate thoſe prophane Cavalieres, who have lately turned ſome of our Churches into Stables, and Pulpits into Cloſe-ſtooles, then to ſatisfie doubtfull conſciences; or ſober-minded men. The latter this, Anſwer is foole according to his folly, leſt he be wiſe in his own conceit; in purſuance whereof. I ſhall onelyonly give a ſhort reply, to ſo much of his anſwer as may ſeem pertinent to the point in controverſiy: which is but this:
Whether that of Pſal. 105. 15. Touch not mine anoynted, and do my Prophets no …: was ſpoken principally and peculiarly of Kings; or of inferiour ſubjects? And whether ſubjects may be called Gods anoynted? The Vindicator truely aſſerts, that this was ſpoken principally and peculiarly of inferiour ſubjects fearing God, and not of Kings; which he manifeſts in his Vindication, by two unanſwerable arguments:
1. Becauſe this was originally and immediately ſpoken and intended of Abraham, Iſaac, and Iacob, and their families; who were no actuall Kings; (for they lived many hundred yeeres before the Iſraelites had any actuall King, of which Saul was the firſt:) and that not in the time of their wealth, and greatneſſe, ruling like Princes in their own Territories; but as the Pſalmiſt expreſſely reſolves in this Pſalm, verſ. 12, 13. When they were but a few men in number, yea, VERY FEW, and strangers in the Land: When they went from one Nation to another; from one Kingdom, to another people; being moſt remote from any royall condition.
2. Becauſe theſe words were directly ſpoken to Kings, not of Kings, which he proves, by v. 14, 15 Yea, he reproved KINGS for their ſakes, ſaying, (even to Kings themſelves) Touch not mine anoynted, &c. and by Gods prohibiting King Pharaoh, and King Abimelech, ſo much as to touch or hurt Abraham, Sarah, Iſaac or Rebekah, whiles they ſojourned within their Dominions, Gen. 12. 10. to 20. c. 20. &c. 26. to which the Pſalmiſts words relate. And therefore being thus immediately directed to Kings themſelves cannot be meant of Kings, but ſubjects, unleſſe you will make this nonſence Expoſition of it, That Kings muſt not touch nor hurt themſelves; or that it is unlawfull for one King to touch, hurt, make war againſt, impriſon, depoſe or kill another.
To the latter of theſe two reaſons, Anſw. this abſolute anſwerer and confuter replies not ſo much as one ſyllable, becauſe in verity it is unanſwerable; and ſo yeelds the cauſe: To ſome part onelyonly of the firſt reaſon, he endeavours to give ſome ſhew of anſwer, yet ſuch, as being examined, doth juſtifie the Vindicator, and confute himſelfe; for firſt he concur… with the Vindication in this, That the anoynted which the Prophet David ſpeakes of here, were the bleſſed Patriarkes, NO DENIAL OF THAT: he cals them here by their names, Abraham; Iſaac, and Jacob, touching which (primo intuitu, & prima intentione) this ſtrict charge is given, that they be not touched here. This is his own concluſion, naturally derived from the courſe and ſer…s of the Hiſtory. Lo here confitentem reum: this notable confuter, refuting not the Vindicator, but himſelfe. After which confeſſio… …he ſubjoynes this frivolous evaſion, Theſe Patriarches were principall perſons, and (as I may ſay) Princes in their generations, and for ſuch reputed by ſuch amongſt whom they lived: We may ſafely averi…: for of Abraham it is by expreſſe tearms ſaid, by the Hethites, that he was a mighty Prince;a…. 23. v. 6. H…re us my Lord, thou art a mighty Prince amongſt us. And the Patriark Iſaac in a Princely manner lifted up his head above his follows: … what … the King ſaid to Iſaac the Patriarke,bGen 26. 16. Go from us, f…r thou art much mightier than we. And Jacob muſt come in for his principality too, behold his Scepter ſtandeth upon earth, and reacheth up to heaven:cGen. 27. 28. God gave to him the dew of heaven, and the fatneſſe of the earth: They were Rulers of the people, Princes, Kings: Pator was in them, and Arche too, the Fatherhood of the Church, and government of the State; and what finde we more in Kings? &c. So the Anſwerer: The ſum of whoſe words is; That the Patriarcks were actuall Kings, and in that regard onelyonly called Gods anoynted, and this text (Touch not mine anointed) was ſpoken of them, as they were Kings and Princes, not Subjects: therefore it belongs peculiarly to Kings, not Subjects.
To which I briefly reply: Reply 1 1. That theſe words, Touch not mine anointed, and do my Prophets no harme, were ſpoken not onelyonly of theſe three Patriarkes themſelves ſucceſſively, but likewiſe of their wives and families; as is cleare by Gen. 12. 15. to 20. c. 20. 2. to 17. c. 26. 11. c. 34. 30 c. 35. 6. and by the expreſſe words of this Pſalm, ver. 12. 14. When THEY were but a few men in number, yea very few, &c. He ſuffered no man to do THEM wrong, but reproved even Kings for THEIR ſakes, ſaying, Touch not mine anointed, &c. all in the plurall number. Now admit theſe Patria…kes themſelves (as this Anſwerer would perſwade us) were Kings and Princes, yet their wives children and ſervants were no King nor Princes; therefore theſe words being ſpoken of their wives, children, and ſervants, as well as of themſelves, they were uttered of them not as Kings and Princes, but inferiour ſubjects, and Gods faithfull choſen ſervants: as is reſolved Pſal. 105. 6. Eſay 41. 8. cap. 44. 1, 2.
2. Theſe words were uttered of them, not in the time of their greatneſſe and proſperity, when or where they ruled like Kings and Princes, and had the government of Church and State, as this Anſwerer dreams; but as the Pſalmiſt directly reſolves, ver. 12, 13. When they were but a few men in number, *See Gen. 12. & 20. & 26.yea very few, and ſtrangers in the Land, when they went from one Nation and Kingdoms to another, and ſojourned privately in an obſcure manner, in Egypt and Gerar, under King Pharaoh and Abimelech, not as Kings and Rulers, but as ſtrangers and ſubjects: therefore they were ſpoken of them, not as Kings and Princes, but as ſtrangers and ſubjects fearing God.
3. Theſe Patriarcks were no actuall Kings nor Princes, as this Anſwerer fableth; for 1. they had no Kingdoms, Principalities, or Teritories of their own, over which to raigne, but only their own familes; which were very ſmall, as the Pſalmiſt determines, verſ. 12. When they were but few men, yea very few in number; and Jacob himſelfe too, Gen. 34. 30. And I being few in number, (but 70. ſoules at moſt, Gen. 46. 26, 27.) they ſhall gather themſelves againſt me, and ſlay me, &c. Yea; they with their families had then no certain habitation, but went like pilgrims and ſtrangers from one Kingdom and Nation to another, confeſſing that they were but pilgrims and ſtrangers upon earth, Pſal. 105. 13. Heb. 11. 13. Gen. 17. 8. c. 36. 7. c. 37. 1. Deut. 23. 7. Pſ. 39. 12. therefore they were no actuall Princes, Kings, and Rulers. 2. The Scripture never cals them Kings or Princes; and if they had carried themſelves as ſuch, they ſhould have been but uſurpers upon thoſe Kings and Princes, Crownes and Royalties, in whoſe Kingdoms they alwaies ſojourned, not at Kings and Princes but ſtrangers, and ſubjects in ſome ſort. True it is, that the Scripture cals them and others, Patriarcks, but it was many ages after, and that in the New-teſtament, not the Old, not in regard of any Regall power or authority actually veſted in them, as Kings; but becauſe they were the *Heb. 7. 42 Act. 7. 8, 9. e, 2, 29.fathers and moſt eminent men of their families, both for antiquity, and piety: Whence Abraham is ſtiled not onelyonly*Num. 1. 2. c. 20. 15. Pſal. 21. 4. father Abraham, but the*Acts 7. 2. 12, 15. c. 3. 17. R…m. 9. 5. Heb. 1. 1. 1 Ioh. 2. …3 Iohn 8. 13. Luk. 1. 55. father of the faithfull. 3. This anſwerer confeſſeth, that the Regall government preceded the Patriarchall; (therefore the Patriarchall was not Regall, nor the Patriarcks Kings by his own confeſſion.) Which words of his, if abſolutely intended, to wit, that thoſe three Patriarcks,*Ioh. 8. 39, 53. Rom. 4. 1, 12. Iam. 2. 11. Luk. 1. 73. c. 16. 24. Abraham, *Rom. 4. 11, 16, 17, 18.Iſaac, and Jacob, were before there were any Kings, are falſ; for there were Kings before them, Gen. 14. 1. to 19. If relatively, in reference only to the Iſraelites, then it is true, that the Regall government ſucceeded the Patriarchicall, yet nor immediately, for they were governed by hJoſh. 1. 5, 16, 17. 18. Judges throughout 1 Sam. 12. 6. to 13.Moſes, Ioſuah, and ſundry Iudges (who were no Kings) many hundred yeeres after theſe Patriarkes, their government being not Regal till Saul was anointed their king by Samuel, at their earneſt requeſt. Which very deſire of changing the government into a Monarchy, and ſetting up a King in ſtead of Iudges; is charged on them as a great ſin, 1 Sam. 8. 6, 7, 8. 19 20. c. 10. 19. c. 12. 17, 19, 20, 25. Saul then being their firſt King, theſe Patriarks and Judges were certainly no Kings, as this blind Doctor fancieth them, againſt Scripture and ſtory. page missing
a King. I anſwer, that the Hebrew phraſe, (as the Margin of our Bibles renders it) is not a mighty Prince, Anſw. but, a Prince of God amongſt us; that is, a spirituall Prince, not temporall; or, one whom God doth principally bleſſe and favour, ſo Gen. 26. 28, c. 32. 28. Pſa. 45. 16. Rev. 1. 5. 6. compared together, expound it. 2. Though the word Prince in Scripture, doth ſometimes ſignifie a King, yet uſually it denotes nothing but a great, Noble man, the head or chief perſon of a Tribe or family; ſome great Officer, Counſellor of State, or Ruler under Kings, or ſuperiour Magiſtrates; witneſſe Gen. 34. 2. c. 12. 15. Num. 1. 16. c. 7. 2. 3. 10. 11. c. 17. 2 6. 7. Joſh. 9. 15. 18. c. 22. 14. 32. 1 Sam. 29 3. 2 Sam. 10. 3. 1 Chro. 4. 38. 2 Chro. 12. 5. 6. c. 32. 3. Eſter 1. 3. 11. 14. Neh. 9. 32. 34. prov. 28. 2. Jer. 2. 28.*1 King. 14 7. c. 16. 2. with infinite other texts. The ſtiling then of Abraham, a Prince, is no proof at all, that he was a King: for then all great Subjects and Officers of State, uſually called princes, ſhould by this argument become actuall Kings, and Gods anoynted in a politicke ſenſe as wel as their Soveraignes; which this Anſwerer, under pain of high treaſon, dares not grant. 3. This injunction, Touch not mine anoynted, was given to King Pharaoh and Abimelech, with reference to Abraham, Iſaac, and their families, whiles they were but in a low condition, and their houſhold, very few in number, v. 12. 13. not when they were in their princely greatneſſe, and rich eſtate. This text therefore wil no waies prove, that it was ſpoken of them as Kings and Princes. As for Abimelecks ſpeech to Iſaac, Goe from us, for thou art much mightier then I; and Gods giving Jacob the dew of Heaven, and fatneſſe of the earth; it proves them no more to be actuall Kings and Princes, then the Scriptures ſtyling all the men *Joſh 10. 2. 2 Sam. 23. …, 16, 17.of Gedeon, mighty men; and Boaz, with others mighty men of wealth, ſheweth them to be Kings and Princes too. All which conſidered, I thinke all indifferent men will and muſt conclude for the Vindicator, againſt the Anſwerer, that, Touch not mine anointed, *Ruth. 2. 1, 2. Kin. 15 20.was not ſpoken principally and peculiarly of Kings; or of Abraham, Iſaac, and Iacob, as they were Patriarks, Kings, and Rulers; but of inferiour ſubjects, and of thoſe Patriarks, as they were ſtrangers, and ſubjects fearing God: And that this is no trayterous expoſition of Schiſmaticks, as this Anſwerer moſt blaſphemouſly ſtiles it; but the genuine, proper expoſition, and true ſenſe of the text, as Auguſtine, with all orthodox Interpreters reſolve.
For his ſecond part of the queſtion, Whether Subjects fearing God, may not truely and properly be ſtiled Gods anoynted, as well as Kings? This Anſwerer not only denies ſubjects this title, averring, that, touch not mine anointed, not only concerns them not, that they cannot enter-common in the title of anoynted; but likewiſe proclaims it, to be a turning of Monarchy, into a Democracy; a making of unctos non unctos, a trayterous expoſition, a dangerous tenet, a caſting of the Throne into the dunghill, &c. and no leſſe then high treaſon, to call ſubjects fearing God, Gods anoynted ones, in a ſpiritual ſenſe.*So the vulgar Latine reads it. Yet in the mean time he forgets ſo much as to mention, much leſſe to anſwer, thoſe pregnant reaſons and Scriptures cited in the Vindication, to prove all faithful Chriſtians, not only unctos, but Chriſtos meos, Gods anoynted; yea, honourd with the very name and title of Chriſt, 1 Cor. 12. 12. Eph. 4. 12. 13. And is this an abſolute anſwer and confutation of that groundleſſe Vindication; not to anſwer ſo much as one text or reaſon in it? or rather, a plain confeſſion, that the texts and reaſons in it are unanſwerable, becauſe neither anſwered nor confuted? In one word, this Anſwerer, in his Margin, acknowledgeth; That other Saints and ſervants of God, may in a ſecondary way be ſaid to be anointed And in his text, Others may be Uncti, not Chriſti; anoynted, but not anoynted of the Lord. A pretty Bull, and groſſe contradiction; for Chriſti and Vncti, are one and the ſame in ſence, both ſignifying anointed, the one in Greeke, the other in Latin; whence the vulgar, with other Latin Bibles render this text; Nolite tangere CHRISTOS meos; and Arias Montanus, Iunius, with many other, tranſlate it, VNCTOS meos; uſing theſe two words promiſcuouſly as the very ſame in ſence, in ſubſtance, and differing but in ſound: And why all true Chriſtians (who derive this very name from Chriſtos, and are in direct tearms ſtiled CHRISTOS, by the holy Ghoſt himſelf, 1 Cor 12. 12. Eph. 4. 12, 13.) may not as properly be termed Chriſti, as Vncti, or*Ʋnctic. Chriſto & his quireius ſunt communis eſt, quia ejuſdem unctionis ſum & ipſi participes: quamobrem & nos participatione Chriſti Chriſtiani dicimur: …ychus in levitic: l. 2. …. 8. Chriſtiani, I deſire this Anſwerer to inſtruct me in his next abſolute confutation; which I would adviſe him to anoint and temper Effuſione Olei, not Effuſione vini, & Infuſione cerviſiae (to uſe his own diſtinctions) with the ſpirit and language of ſobriety; not with the vomit, the ſcurrility of the Tavern and Ale-truth, wherewith his whole Anſwer and Confutation is abſolutely defiled, not anointed. page missing
nor confutation at all to any one text or reaſon in the Vindication; and pretermitting in ſilence above 12 parts thereof, if divided into 13. without ſo much as endeavouring any anſwer or refutation thereof; leaſt he ſhould ſeem to have loſt his Oyle, and ſpoken nothing at all to purpoſe, varniſheth and patcheth up his deformed Bable with ſundry rayling invectives, againſt ignorant mechanicke Divines. Lay-preachers, Shee-divines (who had need inſtruct this learned Doctor in the way and mind of the Lord more perfectly, as Aquila and Priſcilla, two mechanicks, did that great Apollos, Act. 18. 26.) Sectaries, Schiſmaticks, &c. with many extravagant impertinences, concerning the traducing of moſt vertuous and religious Princes; (which I pretermit) and divers malicious ſlaunders againſt the Vindication; which becauſe he could not anſwer, he would at leaſt calumniate and traduce with groſſe lies and miſ-reports. I ſhall inſtance but in two particulars of many, by which you may diſcerne his deteſtable forgeries.
Firſt, *See Concil. Toletanum 12. Surius. Tom. 3. p. 3. 4.he avers, that the Vindication, buzzeth into the peoples cares, that they onelyonly are Gods anoynted; none but they, and not Kings: that the King was not Gods anointed; thereby to turn Monarchy into Democracy, and expoſe the ſacred perſons of Kings to open violence, &c. Whereupon he takes much ſuperfluous pains, to prove Kings, Gods anointed: when as this falſe Accuſer, had not he been wilfully blind, or his eyes changed into, or cloſed up with pots of Ale (to uſe his own dialect) might have ſeen the Vindicator there willingly and cordially profeſſe, that Kings in ſacred Writ are commonly called Gods anointed, &c. In which regard, their perſons are ſacred, and no violence ought to be offered to them, eſpecially by their ſubjects; citing ſundry texts to prove it. Peruſe his words, and be aſhamed of this impudent calumny.
Secondly, he proclaims, that it bloweth a Trumpet of ſedition and war, to work confuſion in Church and State: Os durum! When in verity it wholy tends, and earneſtly perſwades to peace, and unity in both, and a ſpeedy laying down of all offenſive and defenſive armes, now unhappily raiſed amongſt us.
After this, for want of matter of his own, to fill up his empty pages, he borrows ſome paſſages from Doctor Ferne, propounding this caſe of conſcience; Whether upon ſuch a ſuppoſition, as is now frequently propoſed; (the king will not diſcharge his truſt, but is ſeduced to ſubvert religion, laws, and liberties, and hath raiſed an army to that purpoſe) the ſubject (to wit, by the Parliaments direction and command) to preſerve the Kingdome, and Parliament, may take (defenſive) armes to reſiſt their Soveraigne, or his plundering Cavaleers? (I have added ſome words to ſtate the queſtion fuller.) Dr. Ferne, and he from Ro. 13 1. to 8. reſolve expreſſely, that neither in this, nor in any other caſe, the ſubiects ought to reſiſt by force of armes, but onelyonly paſſively by way of diſobedience, under perill of damnation.
This queſtion having no relation to the Vindication, and tending to the very diſſolution of Soveraigney on the one hand, and the peoples ſafety and liberty on the other, if not dexterouſly handled, with much caution and moderation, I ſhall here forbeare to diſcuſſe it; referring thoſe who deſire ſatisfaction, how far forth, and in what caſes it is lawfull for ſubjects to take up offenſive and defenſive armes againſt Princes and Magiſtrates, and in what caſes it is unlawfull, to Sleidan, Hiſt. l. 8. 18. & 22. Biſhop Bilſon his true difference between Chriſtian ſubjection, and unchriſtian rebellion, par. 3. p. 510. to 520. David Paraeus his Comentary on Romans 13. Dubium. 8. p. 1347, &c. and his ſons juſtification thereof; to Dr. Willet his ſixfold Commentary on Romans 13. Queſtion 16. & Controverſie, 3. p. 588. 589. &c. 608. to Richardus Dinothus, De bello Civili Gallico religionis cauſa ſuſcepto, in ſundry pages eſpecially, p. 231. 232, &c. 225. to the Hiſtory of the Angronians in Mr. Foxes Acts and Monuments, Edit. 1641. vol. 2. p. 213. 214. King James his anſwer to Cardinall Perron, Fox Acts and Monuments, Ed. 3. fol. 1. p. 88. to Mr. Goodwins Anti-cavalariſme, M. Burroughs his Glorious name of God the Lord of Hoſts newly publiſhed and others, who have amply handled this controverſie (which I pray, and wiſh from my very ſoule, we may have no more occaſion to debate.) And to that notable ancient reſolution of the moſt excellent heathen Emperour Trajan; who*Eccleſiaſticae. Hist. l. 3. c. 23. Speed, hist. p. 9…. (as, Nicephorus Caliſtus records) was ſo ſtudious of law and juſtice, and ſo far eſtranged from diſhoneſty, that upon a time be gave a ſword to a governour of the City in the publique view of all, ſaying, take this ſword; and if I ſhall govern the Empire well, uſe it for me; ſin aliter, CONTRA ME: if otherwiſe, USE IT AGAINST ME. A pregnant evidence, that this beſt of all the heathniſh Roman Emperours (who upon his election, ſent an *Op…us opus Chr….Edict to the page missing his command) was of this Judgment; that no… only an inferiour King, but even the Roman Emperour himſelf (the greateſt and moſt abſolute Monarch) might be lawfully reſiſted with force of armes, by the Governour of Rome, much more then by the Roman Senate it ſelfe, which not onelyonly elected … con firmed; but oft times exerciſed a judiciary power over their Emperours to coerti…n, deprivation, and death it ſelf, as the*Suetonius, Eu…ropius, …p…ſcus, Her…ian, Sabellicus, Opme…rus, and Grimſton in the …ives of Nero, Domi…ian, Nerva, A…rian, Commodus, Didius, Iu…ianus, Heliogaba…is, Maxi…inus, Gallienus Philip Iovinianus, Tacitus, Probus, and others. Roman Hiſtories manifeſt againſt Dr. Fernes miſtake; though the Chriſtians uſed no force againſt them; being then but private men, not the Senate; and their religion quite contrary to the religion, lawes, and government of the Empire; in which caſe, whiles theſe lawes were in force, and they no Senators, they might onelyonly fly or ſuffer, and reſiſt onelyonly with prayers, teares, and paſſive diſobedience, not with force of armes, prohibited in ſuch caſes by this text; which no waies reſembles the caſe now in queſtion. All I ſhal ſay to this text of the Romans, and to this caſe of conſcience; ſhal be briefly compriſed in theſe ſubſequent propoſitions, which I hope wil rectifie all extremities, and miſtakes on both ſides.
Firſt, that this text expreſſely commands ſubjection and obedience to all civil Magiſtrates whatſoever, whoſe Soveraignties and powers are either ordained or approved of God, in all their lawful commands, and penal executions; extending as fully to all Governors, Rulers, and ſubordinate Magiſtrates, as to Kings themſelves; as is evident by the expreſſe words of the text, and by Tit. 3. 1. 1 Tim. 2. 2. 1 Pet. 2… 13, 14. Heb. 13. 17. Epheſ. 6. 1. 5. Col. 3. 18, 20, 23. 1 Tim. 6. 1, 2. Joſh. 1. 16, 17, 18. Ezra 7. 25, 26. Therefore to the Parliament (the higheſt Court) as wel as to the King.
Secondly, that it enjoynes ſubjection, obedience, and prohibits reſiſtance to higher powers and rulers, only ſo far forth as they are Gods Ordinance, and as they are *Concil. Pariſ…a. An. 829. l. 2. c. 8.lawfully executed for the common good of the people, the praiſe and incouragement of wel doers, and the juſt puniſhment of malefactors; as is evident by, v. 3. 4. 6 For Rulers are not a terror to good works, but to evil: wilt thou not then be afraid of the power? do that which is good, and thou ſhalt have praiſe of the ſame; For he is the Miniſter of God to thee for good; but if thou do that which is evill, be affraid, for he beareth not the ſword in vain; For he is the Miniſter of God, a revenger, to execute wrath upon him that doth evil, &c. For they are Gods Miniſters, attending continually upon this very thing: compared with 1 Pet. 2. 13, 14. Submit your ſelves to every ordinance of man for the Lords ſake; whether it be to the King as to the ſupream; or unto the Governours, as unto them that are ſent by him: for the puniſhment of evill doers, & the praiſe of them that do wel. And with Eſa. 32. 1, 2. c. 56. 1, 2. c. 9. 7. c. 16. 5. 2 Sam. 23. 3. 2 Chr. 9. 8. Ezek. 44. 15, 16, 17. c. 45. 8, 9. Deut. 17. 15. to the end. Pſ. 78. 72, 73. 74. 1 Tim. 2. 2, 3. Prov. 1. 3. c. 21. 3. c. 20. 8. 26. c. 29. 4. 14. Pſal. 101. 2. to the end. 1 Sam. 8. 20. 2 Sam. 8. 15. Ier. 22. 15. Amo. 5. 15. 1 King. 3. 9. 28. c. 10. 9. Pſ. 97. 2. Pſ. 122. 5. Mich. 3. 1, 2, 3.
Thirdly, that ſubjects are no waies obliged by this text to obey, or not reſiſt the higher powers, as they are either abuſed or perverted by unjuſt or wicked Magiſtrates, to oppreſſion, injuſtice, rapine, ſubverſion of religion, lawes, liberties, ſtate, people; or when as they command unlawfull things contrary to the laws of God, or the ſtates they govern; but in ſuch caſes as theſe (quite out of this Scriptures verge and intention) they may & muſt be diſobeyed; and in ſome caſes not only paſſively, but actually reſiſted; as is evident by Exod. 1. 15. to 20. Num. 22. 12. 13. 18. 22. 34. 35. c. 23. 7 8. 11. 12. 13. 20. 21. 22. 23. 25. 26. c. 24. 1. to 15. 1 Sam. 14. 38. to 46. c. 22. 17. 18. c. 12. to 27. 1 King. 11. 20. to 25. 2 King. 1. 9. to 16. c. 6. 31, 32. 2 Chro. 11. 4. c. 26. 17. to 22. Eſther 3. 2. 3 4. 1 King. 21. 2. 3. 4. Dan. 3. 8. to 29. c. 7. 4. to 15. Ioh. 7. 33. to 46. Act. 4. 19, 20. c. 5. 28. 29. 40. 52. 2 Kin. 11. 4. to 17. Ezek. 21. 25. 25. 26. 27. 2 Kin. 18. 7. By the*Rex à rectè agend… vocatur, ſi …uſtè piè & …iſericorditer regit … Rex appellatur, ſi his caruorit, non Rex, ſed …yrannus eſt Concil. Pa…iſ. An. 829 l. 2. c. 1, 2. practice and reſolution of all the proteſtant Churches in Germany, Bohemia, France, Scotland, Holland, Switzerland, approved, yea aſſiſted in their defenſive wars againſt their popiſh Soveraignes, both by*See Selidā. Hiſt. l. 8. 18, 22. Biſhop Bilſon, his true difference, &c. part 3. 509, to 522. K. Iames, his anſwer to Perron. Qu. Elizabeth, our learned K. Iames, and our preſent Soveraigne K. Charles, with the conſent of their Parliaments and people; and by the expreſſe reſolution not only of our King, and preſent Parliament, in their late Act of pacification and oblivion, but of 4. ancient Parliaments more in theſe 4. ſeveral Kings raignes: namely. 15. E. 2. in the Act intituled, Exilium Hugonis de ſpencer. &c. 1 E. 3. c. 1. 2. 3. 11. R. 2. c. 1. 2. 3. 4. 5. 1 H. 4. c. 2. 3 4. which you may read at large, and find the very caſe of reſiſtance now in queſtion, reſolved in them to be lawful▪ and in the great▪ *Speed, hiſt. p. 1193, 1194. 12…6 1237. Beza Epiſt. Ded: in Com. in ….Councel of Baſil. to. The reaſon is cleare becauſe their illegal actions, commands, and wars upon their ſubjects, proceed not from their*In Fox Acts and …onuments …. juſt & legal power, which can do no wrong, but from their private illegal wils and luſts, which are no power and … ceaſe to govern according to law, in and as to it they ceaſe to be Kings, and …, as King *Speepage missing Parliapage missing Elutherpage missing Epiſt. Spage missingmanni. Cpage missing cil. Tpage missing p. 34. Fpage missing Acts anpage missing Monumpage missing v. 1. p. 88.Iames with others reſolve.
4ly. That this Scripture, as it enjoynes obedience to ſubjects, ſo it preſcribes bounds to Magiſtrates, & the higheſt powers, which they muſt not exceed: which truth, as it is intimated in the word ordained: (the powers that are, are ordained of God: that is they are circumſcribed with certain bounds and laws of juſtice and honeſty, within which, unleſſe they contain themſelves, they exorbitate from Gods ordinance.) So it is expreſly reſolved in the following words: For Rulers are not a terror to good works, but to evill, &c. For he is the Miniſter of God to thee for good, &c. The Miniſter of God; and avenger, to execute wrath upon him that doth evil; for they are Gods miniſters, attending CONTINVALYON THIS VERY THING. By which it is evident, that God hath given Kings and Rulers no commiſſion or power at all to plunder, murther, oppreſſe, deſtroy, or vex their ſubjects upon any occaſion, or to ſubvert religion, lawes, liberties, and the ſtates they govern; but only, to puniſh kPſ. 10 page missing to the epage missing Iſa. 32. 1page missing 2 Sam. 2page missing 2 Ch. 9page missingmalefactors, in a legal way; (not ſhelter them from publique juſtice) to protect, reward, and ſeek the temporall and ſpirituall lNeh 2. page missing Jere. 38. page missing 2 Sam. 5. page missing 1 Sam. 8. page missing 20 Iſa. 4page missing 4. c. 49. 2page missingwelfare of their good ſubjects, to execute equall juſtice to all, without reſpect of perſons, and to rule them in ſuch ſort as God himſelf hath commanded, and would have them governed, whoſe miniſters they are. If they do otherwiſe they do but pervert that power which God and men have intruſted them with, and riſe up in*1 Sam. page missing 22, 23, 24. Iſa. 1. 20. Eccl. 3. 1. Amo. 1. 2page missing Ma. 3. 1. 2page missing rebellion againſt God himſelf the King of Kings, and Lord of Lords; who by way of juſt retaliation ought, cauſeth their ſubjects to n2 Chrpage missing 10. 15, 1page missing 18, 19 c. 1page missing 4. c. 13. 5page missing 7. 2 Kinpage missing 24. Rompage missing 1. 1. c. 3. 5page missingrebel, and riſe up in armes againſt them, to their ruine and vexation.
5ly. That this text is meant only of the lawful power and authority of Magiſtrates and rulers, which is alwaies juſt and good, and the ordinance of God; and ſo not to be reſiſted; not of their exorbitant …il…, which are oft times oDan page missing 21. Ezecpage missing 21. 23. 2 King. page missing & 24. Pſ. 94, 20, 21. Mich. 3. page missing, 3.vile, wicked, yea deteſtable both to God and man. Or if you wil; it is intended of Magiſtrates conſidered meerly and chiefly in their juſt politick, not naturall capacities: whence it is, that the text uſeth the word, higher powers, the powers that are, the power, &c. in the general; nor naming any particular kind, of power, or penſons inveſted with it: which conſideration, together with that of Bracton. l. 3. f. 107. anſwers the main arguments of Dr. Ferne and others againſt reſiſting ſuperiours or Kings, even when they prove ſubverters of laws, liberties, religion, and turne open bloody tyrants. Say they, The powers then (when the Apoſtle forbids to reſiſt) were ſubverters of that which was good, and juſt, and perſecutors of religion, Caligula, Chaudius, and Nero, being Emperours about that time. If theſe then, by the Apoſtles doctrine, though ſuch publike enemies to the republike, religion, and tranſcendent tyrants, were not to be reſiſted, but ſubmitted to; then no other Kings nor Magiſtrates, though they trace their footſteps. To which I anſwer, that theſe men confound their lawful power & unjuſt pleaſures, wils, luſts and perſons all together, which the Apoſtle really diſtinguiſheth. Their Imperiall power and ſoveraignty was juſt. good, ordained of God to puniſh evil, and countenance good …in; therefore the Apoſtle commandeth every ſoul to ſubmit thereto, and not reſiſ… it: but their perſons inveſted with this power, together with their wils and actions were evill, perverting their authority, (againſt Gods inſtitution) to tyranny, bloodſhed, ſubverſion of religion, laws, liberties, and in this regard their unjuſt illegall commands, and proceedings of this nature, not warranted by their juſt power, nor any part therof were not to be obeyed or ſubmitted to, but reſiſted; as I have formerly proved by other Scriptures in the third propoſition: This the Doctor himſelf confeſſeth, when he writes, That perſonall defence is lawfull againſt the ſudden illegall aſſaults not onelyonly of the Kings meſſengers, but of the King himſelf, thus far; to ward his blows, to hold his hands, and the like, not to endanger his perſon, &c. And indeed, how ever the Chriſtian Romans, expounded this text of the Apoſtle, certain I am, the pagans amongſt them, were ſo far from believing they might in no caſe reſiſt thoſe tyrannizing Emperors, that they made no conſcience to murther them,*See Suetpage missing nius Eurrpage missing pius, Zonpage missing ras, Opmepage missing rus, Grimſton, and others in their thpage missing lives. Charea and his confederates giving Caligula no leſſe than 30 wounds whereof he died. Claudius was poyſoned; Nero, by the *Sena…uſpage missing ſententia conſtitutpage missing eſt ut mudpage missing perpublicpage missing ductus furpage missing c…llo eius inſerta, vipage missing gis uſque page missing mortem page missing deretur, page missing.Senato aſſembled, for his tyranny, and oppreſſion, was adjudged an enemy to his Country, and condemned to die for it; to avoyd which judgment, bring ſought for, he became his own executioner, murthering himſelf without … his death being known in Rome, the joy which the Senate and people conceived was incredible, and … (Chriſtians and Pagans) came ſorth into the ſtreets to congratulate one another, with bonnets on their heads, which was a ſigne of liberty. The Dr. therefore might wel have forborn to inſtance in theſe examples and to queſtion what the Senate then might do.
6. Admit this text prohibits the reſiſting of the abuſed power, and perſons of Kings & Magiſtrates themſelves in any caſe; yet queſtionleſſe it extends not to their wicked unlawfull inſtruments, and armies raiſed, to plunder, page missing murder deſtroy their ſubjects perſons, houſes goods, laws, liberties, or to ſubvert religion; but that theſe, page missing Realm, to commit ſuch outrages, and being in truth meere robbers, theeves, …elons, murtherers, and treſpaſſ… (if not rebels and traytors to their Country) by the lawes of God and man; may lawfully be reſiſted and in a meere juſt, neceſſary, deſenſive war deſtroyed without any danger of murther and damnation, threatned by this text▪ the very*… Co…, 192, …, 258, …, 246, …, 21 H. … 9. 24 H. … 5. ſtam. … 2, 14. Co. 5. …1, 92, Matth. … is, Hiſt. …gl. An. … 15, 12 16 …64, 265, …6. common law of the Realm, and of nature, allowing all men, to beat, repell, and ſlay others in ſome caſes, in defence of their own perſons, families, houſes, goods, and liberties, if unjuſtly aſſaulted or invaded. I have now quite done with the un-anſwering anſwer, O that we had alſo totally ended and compoſed our uncivil diſſenſions, that ſo we might now joyn with the bleſſed Angels, in their ſweet Chriſtmas Car…l,oKin. 1. 9 16. c. 6. … 32, 33. … 8. 11, … c. 9. 1. 17. Glory be to God in the higheſt, on earth peace, good will towards men. O that the Nativity of thep… 2. 14. …a. 9. 6. Kin. 20. … Pſa. 85. … Zach. 8. … 19. Prince of peace which we now celebrate, might be the joyfull ſeaſon both of the conception, birth, growth, and perpetuall reeſtabliſhment of our much deſired peace. It was a moſt memorable ſpeech and reſolution of the Emperour Oth… the firſt,*…. 29. 19. … …ſthe. 8. 6. …rimſton, …etonius, … us, … Sabelli… in his …. when Vitellius his competitor for the Empire, and he, had fought ſome two or three bloody battels, wherein divers brave Roman ſouldiers were ſlain on either ſide, and yet the controverſie undecided, the greateſt part of the Senate and his ſouldiers comming to him with ſhew of great courage, offering to die, in his ſervice, and afford him meanes to maintain the war: He made this Oration to them. That ſeeing his enemy was neither Hannibal, nor Pyrrhus, or any other common enemy to the people of Rome, but Romans themſelves, and the Lords thereof, ſo as the Conquerors and conquered did wrong their Country, if they contended any longer, ſeeing that the joy of the victory was to the loſſe and prejudice thereof; And that he could no way ſo advance the Roman Empire, by winning battels in war and contention, as by making a ſacrifice of himſelf for the peace thereof, ſeeing by his death only a generall concord would enſue. Wherefore he was content Vitellius ſhould be Emperor, without any more bloodſhed, and he deſired no revenge or rule by the prejudice of his citizens, neither to diminiſh the Common-wealth, by the loſſe of ſuch armies: and that as others had purchaſed honour and fame by wel-governing and ſupporting the Empire, ſo he would likewiſe procure himſelf a good name by leaving it reſolutely, to the end he would not damnifie it; which ſpoken, he ſlew himſelf preſently with his Rapier, ſaying, That he was not ſo conſiderable, that a civill war ſhould be raiſed and continued for his ſake. O that all the delinquents and malignanta about the King, would now (after ſo much civil bloodſhed, occaſioned by their means, to ſhield themſelves from publique juſtice) uſe ſuch like orations to His Majeſty, and voluntarily, yeeld themſelves up to their legal tryals, ſaying, That they in truth are not ſo much worth, as that any more Engliſh blood ſhould be unnaturally ſpilt, a civil war any longer maintained, and the whole kingdom ruined for their unjuſt protection or deſignes: Then certain I am, our preſent wars would ſoon be determined, our differences compoſed, our armies disbanded, and our peace reſtored, yea eſtabliſhed in truth, and righteouſnes. How ever theſe men ſtand affected, yet this ſhal be my conſtant prayer and endeavour, that truth and peace, righteouſnes and holines, may kiſſe each other, all our daies, and that God would▪ bleſſe us his people with true peace: for (alas)… how can I (or any other true Chriſtians) … endure to ſee the evil (that is come) that ſhal come unto my people? or how ſhal I endure to ſee the deſtruction of my kindred, Nation, Country? O let me never live to behold that diſmal day, wherein Englands condition, ſhal be like that of Iſraels, (as now it is in ſome ſort) Zeph. 11. 4, 5, 6. Thus ſaith the Lord my God, feed the flock of the ſlaughter, whoſe poſſeſſors ſlay them, and hold themſelves … guilty; and they that ſell them ſay, Bleſſed be the Lord, for I am rich; and their own ſhepheards pitty them nor; for I will no more pity the inhabitants of the lands▪ ſaith the Lord; but to, I wil deliver the men, every one into his neighbours hand, and into the hand of his *Quoſdam … …ſpeximus …ges, ex…ua…ia vi…us popul… …m, & … Reges it vocati fen…ionem … vaſtatio…m conver…, qui va…tionem …enſione …ere debu…unt, Conc…etanum … …rius, Tom. p. 865.King, and I ſhal ſmite the land, and out of their hand, I wil not deliver them. Through the wrath of the Lord of Hoſts, is the land darkned, and the people ſhal be as the fewel of the fire; no …an ſhal ſpare his brother, and …e ſhal ſnatch on the right hand, and …e hurgry; and …e ſhal …ate on the left hand, and they ſhal not be ſatisfied; they ſhal eate every man the fleſh of his owne arme. Manaſſeh, Ephraim; and Ephraim, Manaſſeh, and they together ſhal be againſt Iudah: For all this his anger is not turned away, but his wrath is ſtretched out ſtill, a They have made the pleaſant portion a deſolate wildernes; The ſpoylers are come upon all high places through the wildernes, for the ſword of the Lord ſhall devoure from one end of the Land, even to the other end of the Land, no fleſh ſhal have peace. The whole Land is made deſolate, becauſe no man layeth it to heart, This is a ſad condition indeed: it is Irelands already altogether; and Englands in a great meaſure. It is the obſervation of*…er. 12. 10, …, 12. Paulus Oroſius, that when Chriſt the Prince of peace was born, the temple of Ianus was cloſed, & the whole world in peace without any wars, the better to entertain this Prince of peace: O that this time of Chriſte nativity might produce ſuch a univerſal peace throughout England, and the Chriſtian world! O that we could know in this our day the things which belong unto our peace, and publique ſafety; & that they may not he hid from our eyes any longer: O that now at laſt we would quite abandon thoſe cuſtomary ſins, luſts, and abuſes which accompany this ſolemnity▪ from whence our wars and fightings come; and for which*Hiſt. l. 1 & …iropius. …. p. 38. God hath now taken away his peace from our Land▪ O that we would now become an *…. 19. 42 …. 16. 5. …an. 8. 24 ….holy people; and then we ſhould ſoon be a peaceable and happy people. I ſhal …
End of the text · William Prynne, A Revindication of the Anointing and Privileges of Faithful Subjects (1643)