A Revindication of the Anointing and Privileges of Faithful Subjects

A brief Reply to an idle Pamphlet.

T He 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 shall forbear to give any answer to this Pamphletters extravagant railing Prologue; to his two last sorts of anoyntings, Effusione vini & Infusione cervisiae; with which two unctions, I fear this Priest of Bacchus was anointed, 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 profane Cavalieres, who have lately turned some of our Churches into Stables, and Pulpits into Close-stools, then to satisfy doubtful consciences; or sober-minded men. The latter this, Answer is fool according to his folly, lest he be wise in his own conceit; in pursuance whereof. I shall only 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 anointed, and do my Prophets no 〈◊〉 : was spoken principally and peculiarly of Kings; or of inferior subjects? And whether subjects may be called God's anointed? The Vindicator truly asserts, that this was spoken principally and peculiarly of inferior 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 Jacob, and their families; who were no actual Kings; (for they lived many hundred years before the Israelites had any actual King, of which Saul was the first:) and that not in the time of their wealth, and greatness, ruling like Princes in their own Territories; but as the Psalmist expressly resolves in this Psalm, verse. 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 royal 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 anointed, &c. and by God's 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, unless you will make this nonsense Exposition of it, That Kings must not touch nor hurt themselves; or that it is unlawful 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 yields the cause: To some part only of the first reason, he endeavors to give some show of answer, yet such, as being examined, doth justify the Vindicator, and confute himself; for first he concur • with the Vindication in this, That the anointed which the Prophet David speaks of here, were the blessed Patriarchs, NO DENIAL OF THAT: he calls them here by their names, Abraham; Isaac, and Jacob, touching which (primo intuitu, & prima intention) 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 himself. After which confessio • • he subjoins this frivolous evasion, These Patriarchs were principal 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 express terms said, by the Hethites, that he was a mighty Prince; H •• re us my Lord, thou art a mighty Prince amongst us. And the Patriarch Isaac in a Princely manner lifted up his head above his follows: 〈◊〉 what 〈◊〉 the King said to Isaac the Patriarke, 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: God gave to him the dew of heaven, and the fatness 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 find we more in Kings? &c. So the Answerer: The sum of whose words is; That the Patriarchs were actual Kings, and in that regard only called God's anointed, 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 harm, were spoken not only of these three Patriarchs themselves successively, but likewise of their wives and families; as is clear by Gen. 12. 15. to 20. c. 20. 2. to 17. c. 26. 11. c. 34. 30 c. 35. 6. and by the express 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 plural number. Now admit these Patria • kes themselves (as this Answerer would persuade 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 inferior subjects, and God's faithful chosen servants: as is resolved Psal. 105. 6. Isaiah 41. 8. cap. 44. 1, 2.

2. These words were uttered of them, not in the time of their greatness 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, 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 Patriarchs were no actual Kings nor Princes, as this Answerer fableth; for 1. they had no Kingdoms, Principalities, or Teritories of their own, over which to reign, but only their own familes; which were very small, as the Psalmist determines, verse. 12. When they were but few men, yea very few in number; and Jacob himself too, Gen. 34. 30. And I being few in number, (but 70. souls 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 actual Princes, Kings, and Rulers. 2. The Scripture never calls them Kings or Princes; and if they had carried themselves as such, they should have been but usurpers upon those Kings and Princes, Crowns and Royalties, in whose Kingdoms they always sojourned, not at Kings and Princes but strangers, and subjects in some sort. True it is, that the Scripture calls them and others, Patriarchs, but it was many ages after, and that in the New-testament, not the Old, not in regard of any Regal power or authority actually vested in them, as Kings; but because they were the fathers and most eminent men of their families, both for antiquity, and piety: Whence Abraham is styled not only father Abraham, but the father of the faithful. 3. This answerer confesseth, that the Regal government preceded the Patriarchal; (therefore the Patriarchal was not Regal, nor the Patriarchs Kings by his own confession.) Which words of his, if absolutely intended, to wit, that those three Patriarchs, Abraham, Isaac, and Jacob, were before there were any Kings, are falls; 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 Regal government succeeded the Patriarchicall, yet nor immediately, for they were governed by Moses, Joshua, and sundry Judges (who were no Kings) many hundred years after these Patriarchs, 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 instead of Judges; 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 Patriarchs and Judges were certainly no Kings, as this blind Doctor fancieth them, against Scripture and story. 〈1 line〉

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 spiritual Prince, not temporal; or, one whom God doth principally bless and favor, 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 signify 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, Counselor of State, or Ruler under Kings, or superior Magistrates; witness 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. with infinite other texts. The styling 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 actual Kings, and God's anointed in a political sense as well as their Sovereigns; which this Answerer, under pain of high treason, dares not grant. 3. This injunction, Touch not mine anointed, 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 household, very few in number, v. 12. 13. not when they were in their princely greatness, and rich estate. This text therefore will no ways prove, that it was spoken of them as Kings and Princes. As for Abimelecks speech to Isaac, Go from us, for thou art much mightier then I; and God's giving Jacob the dew of Heaven, and fatness of the earth; it proves them no more to be actual Kings and Princes, then the Scriptures styling all the men of Gideon, mighty men; and Boaz, with others mighty men of wealth, showeth them to be Kings and Princes too. All which considered, I think all indifferent men will and must conclude for the Vindicator, against the Answerer, that, Touch not mine anointed, was not spoken principally and peculiarly of Kings; or of Abraham, Isaac, and Jacob, as they were Patriarchs, Kings, and Rulers; but of inferior subjects, and of those Patriarchs, as they were strangers, and subjects fearing God: And that this is no traiterous exposition of Schismatics, 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 truly and properly be styled God's anointed, 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 anointed; but likewise proclaims it, to be a turning of Monarchy, into a Democracy; a making of unctos non unctos, a traiterous exposition, a dangerous tenet, a casting of the Throne into the dunghill, &c. and no less then high treason, to call subjects fearing God, God's anointed ones, in a spiritual sense. Yet in the mean time he forgets so much as to mention, much less to answer, those pregnant reasons and Scriptures cited in the Vindication, to prove all faithful Christians, not only unctos, but Christos meos, God's anointed; 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 groundless 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; anointed, but not anointed of the Lord. A pretty Bull, and gross contradiction; for Christi and Vncti, are one and the same in sense, both signifying anointed, the one in Greek, the other in Latin; whence the vulgar, with other Latin Bibles render this text; Nolite tangere CHRISTOS meos; and Arias Montanus, Junius, with many other, translate it, VNCTOS meos; using these two words promiscuously as the very same in sense, in substance, and differing but in sound: And why all true Christians (who derive this very name from Christos, and are in direct terms styled CHRISTOS, by the holy Ghost himself, 1 Cor 12. 12. Eph. 4. 12, 13.) may not as properly be termed Christi, as Vncti, or 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. 〈1 line〉

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 endeavoring any answer or refutation thereof; least he should seem to have lost his Oil, and spoken nothing at all to purpose, varnisheth and patcheth up his deformed Bable with sundry railing invectives, against ignorant mechanicke Divines. Lay-preachers, She-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, Schismatics, &c. with many extravagant impertinences, concerning the traducing of most virtuous and religious Princes; (which I pretermit) and divers malicious slanders against the Vindication; which because he could not answer, he would at least calumniate and traduce with gross lies and mis-reports. I shall instance but in two particulars of many, by which you may discern his detestable forgeries.

First, he avers, that the Vindication, buzzeth into the people's cares, that they only are God's anointed; none but they, and not Kings: that the King was not God's 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, God's anointed: when as this false Accuser, had not he been willfully 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 profess, that Kings in sacred Writ are commonly called God's 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 wholly tends, and earnestly persuades to peace, and unity in both, and a speedy laying down of all offensive and defensive arms, 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 Kingdom, and Parliament, may take (defensive) arms to resist their Sovereign, or his plundering Cavaliers? (I have added some words to state the question fuller.) Dr. Ferne, and he from Ro. 13 1. to 8. resolve expressly, that neither in this, nor in any other case, the subjects ought to resist by force of arms, but only passively by way of disobedience, under peril of damnation.

This question having no relation to the Vindication, and tending to the very dissolution of Soveraigney on the one hand, and the people's safety and liberty on the other, if not dexterously handled, with much caution and moderation, I shall here forbear to discuss it; referring those who desire satisfaction, how far forth, and in what cases it is lawful for subjects to take up offensive and defensive arms against Princes and Magistrates, and in what cases it is unlawful, 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 Pareus his Commentary on Romans 13. Dubium. 8. p. 1347, &c. and his sons justification thereof; to Dr. Willet his sixfold Commentary on Romans 13. Question 16. & Controversy, 3. p. 588. 589. &c. 608. to Richardus Dinothus, De bello Civili Gallico religions 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 Cardinal Perron, Fox Acts and Monuments, Ed. 3. fol. 1. p. 88. to Mr. Goodwin's Anti-cavalarisme, M. Burroughs his Glorious name of God the Lord of Hosts newly published and others, who have amply handled this controversy (which I pray, and wish from my very soul, we may have no more occasion to debate.) And to that notable ancient resolution of the most excellent heathen Emperor Trajan; who (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 governor of the City in the public 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 heathenish Roman Emperors (who upon his election, sent an Edict to the 〈1 line〉 his command) was of this Judgment; that no • only an inferior King, but even the Roman Emperor himself (the greatest and most absolute Monarch) might be lawfully resisted with force of arms, by the Governor of Rome, much more then by the Roman Senate it self, which not only elected 〈◊〉 con firmed; but oft times exercised a judiciary power over their Emperors to coerti • n, deprivation, and death itself, as the 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, laws, and government of the Empire; in which case, whiles these laws were in force, and they no Senators, they might only fly or suffer, and resist only with prayers, tears, and passive disobedience, not with force of arms, prohibited in such cases by this text; which no ways resembles the case now in question. All I shall say to this text of the Romans, and to this case of conscience; shall be briefly comprised in these subsequent propositions, which I hope will rectify all extremities, and mistakes on both sides.

First, that this text expressly 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 express 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 well as to the King.

Secondly, that it enjoins subjection, obedience, and prohibits resistance to higher powers and rulers, only so far forth as they are God's Ordinance, and as they are lawfully executed for the common good of the people, the praise and encouragement of well 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 evil, be afraid, 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 God's Ministers, attending continually upon this very thing: compared with 1 Pet. 2. 13, 14. Submit yourselves to every ordinance of man for the Lord's sake; whether it be to the King as to the supreme; or unto the Governors, as unto them that are sent by him: for the punishment of evil doers, & the praise of them that do well. 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 ways 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, laws, liberties, state, people; or when as they command unlawful 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. John. 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 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 Sovereigns, both by Qu. Elizabeth, our learned K. James, and our present Sovereign K. Charles, with the consent of their Parliaments and people; and by the express 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 reigns: namely. 15. E. 2. in the Act entitled, 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▪ Council of Basil. to. The reason is clear because their illegal actions, commands, and wars upon their subjects, proceed not from their just & legal power, which can do no wrong, but from their private illegal wills 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 James with others resolve.

4 ^lie . That this Scripture, as it enjoins 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, unless they contain themselves, they exorbitate from God's ordinance.) So it is expressly resolved in the following words: For Rulers are not a terror to good works, but to evil, &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 God's 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, murder, oppress, destroy, or vex their subjects upon any occasion, or to subvert religion, laws, liberties, and the states they govern; but only, to punish malefactors, in a legal way; (not shelter them from public justice) to protect, reward, and seek the temporal and spiritual welfare of their good subjects, to execute equal 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 entrusted them with, and rise up in rebellion against God himself the King of Kings, and Lord of Lord's; who by way of just retaliation ought, causeth their subjects to rebel, and rise up in arms against them, to their ruin and vexation.

5 ^lie . That this text is meant only of the lawful power and authority of Magistrates and rulers, which is always just and good, and the ordinance of God; and so not to be resisted; not of their exorbitant •… il • , which are oft times vile, wicked, yea detestable both to God and man. Or if you will; it is intended of Magistrates considered merely and chiefly in their just politick, not natural 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 superiors or Kings, even when they prove subverters of laws, liberties, religion, and turn 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 Emperors about that time. If these then, by the Apostles doctrine, though such public 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, wills, lusts and persons all together, which the Apostle really distinguisheth. Their Imperial power and sovereignty 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 wills and actions were evil, perverting their authority, (against God's institution) to tyranny, bloodshed, subversion of religion, laws, liberties, and in this regard their unjust illegal commands, and proceedings of this nature, not warranted by their just power, nor any part thereof 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 personal defense is lawful against the sudden illegal assaults not only 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 murder them, Charea and his confederates giving Caligula no less than 30 wounds whereof he died. Claudius was poisoned; Nero, by the Senato assembled, for his tyranny, and oppression, was adjudged an enemy to his Country, and condemned to die for it; to avoid 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 forth into the streets to congratulate one another, with bonnets on their heads, which was a sign of liberty. The Dr. therefore might well have forborne 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 questionless it extends not to their wicked unlawful instruments, and armies raised, to plunder, 〈…〉 murder destroy their subjects persons, houses goods, laws, liberties, or to subvert religion; but that these, 〈1 line〉 Realm, to commit such outrages, and being in truth mere robbers, thieves, • elons, murderers, and trespass ••• (if not rebels and traitors to their Country) by the laws of God and man; may lawfully be resisted and in a mere just, necessary, desensive war destroyed without any danger of murder and damnation, threatened by this text▪ the very common law of the Realm, and of nature, allowing all men, to beat, repel, and slay others in some cases, in defense 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 join with the blessed Angels, in their sweet Christmas Car • l, Glory be to God in the highest, on earth peace, good will towards men. O that the Nativity of the Prince of peace which we now celebrate, might be the joyful season both of the conception, birth, growth, and perpetual reestablishment of our much desired peace. It was a most memorable speech and resolution of the Emperor Oth • the first, when Vitellius his competitor for the Empire, and he, had fought some two or three bloody battles, wherein divers brave Roman soldiers were slain on either side, and yet the controversy undecided, the greatest part of the Senate and his soldiers coming to him with show of great courage, offering to die, in his service, and afford him means 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 Lord's 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 loss and prejudice thereof; And that he could no way so advance the Roman Empire, by winning battles in war and contention, as by making a sacrifice of himself for the peace thereof, seeing by his death only a general concord would ensue. Wherefore he was content Vitellius should be Emperor, without anymore bloodshed, and he desired no revenge or rule by the prejudice of his citizens, neither to diminish the Common-wealth, by the loss of such armies: and that as others had purchased honor and fame by well-governing and supporting the Empire, so he would likewise procure himself a good name by leaving it resolutely, to the end he would not damnify it; which spoken, he slew himself presently with his Rapier, saying, That he was not so considerable, that a civil 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 public justice) use such like orations to His Majesty, and voluntarily, yield themselves up to their legal trials, saying, That they in truth are not so much worth, as that anymore English blood should be unnaturally spilled, a civil war any longer maintained, and the whole kingdom ruined for their unjust protection or designs: 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 righteousness. How ever these men stand affected, yet this shall be my constant prayer and endeavor, that truth and peace, righteousness and holiness, may kiss each other, all our days, and that God would▪ bless 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 shall come unto my people? or how shall I endure to see the destruction of my kindred, Nation, Country? O let me never live to behold that dismal day, wherein England's condition, shall be like that of Israel's, (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 shepherds pity them nor; for I will no more pity the inhabitants of the lands▪ saith the Lord; but to, I will deliver the men, every one into his neighbors hand, and into the hand of his King, and I shall smite the land, and out of their hand, I will not deliver them. Through the wrath of the Lord of Hosts, is the land darkened, and the people shall be as the fuel of the fire; no • an shall spare his brother, and • e shall snatch on the right hand, and • e hurgry; and • e shall • ate on the left hand, and they shall not be satisfied; they shall eat every man the flesh of his own arm. Manasseh, Ephraim; and Ephraim, Manasseh, and they together shall be against Judah: 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 wilderness; The spoilers are come upon all high places through the wilderness, for the sword of the Lord shall devour from one end of the Land, even to the other end of the Land, no flesh shall have peace. The whole Land is made desolate, because no man layeth it to heart, This is a sad condition indeed: it is Ireland's already altogether; and England's in a great measure. It is the observation of 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 Christ 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 public 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 God hath now taken away his peace from our Land▪ O that we would now become an holy people; and then we should soon be a peaceable and happy people. I shall 〈…〉