A sermon preached in Christ-Church in Oxford, the 12. day of May 1622. By Christopher White, Batchelour of Diuinity, and student of Christ-Church

A SERMON Preached in Christ-Church in OXFORD , the 12. day of May 1622.

By CHRISTOPHER WHITE , Batchelour of Diuinity , and Student of CHRIST-CHVRCH .

LONDON , ¶ Printed by BONHAM NORTON and IOHN BILL Printers to the Kings most Excellent Maiestie . 1622.

Roman. 13. vers. 1.

Let euery soule bee subiect to the higher powers : for there is no power but of God .

IN vaine doe Christian Princes beare the Sword if their subiects conscience may question their power . They which beginne it in the cause of Religion , may as well goe on , and doubt of all . And therefore as Princes are iustly zealous in restraining the outward man , the Priests should bee as forward in informing the conscience . You know the occasion of such a meditation , and this hath put mee againe so soone vpon you and a new Text , standing engaged for many , which I must desire you to hearken to , as Gods message , pleading for the right of Kings by his Apostle , Rom 13. v 1. Let euery soule be subiect to the higher powers , &c.

Wherein are these two parts : 1. a Proposition deliuered by way of command expressing a duty enioyned , Let euery soule be subiect &c.

Wherein are three things , 1. Quis , Who it is that is to performe it Euery soule . 2 Quid , What it is , Be subiect . 3. Cui , To whom , The higher powers .

2. a Reason for confirmation of it , as if this cause were grounded , not or ely on bare authority , but inforced by infallible reason , For there is no power but of God .

I shall begin with the persons ; and first with those to whom this duty is due ; the higher powers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

We haue iust cause to examine this stile , and confine it strictly to its subiect , lest vsurpers taking aduantage of the loosenesse secretly vndermine the bulwarke , which we hope for , and may heere build vp . For some are ready to thrust in , and shrowd vnder this Title , Bishops and all Spirituall Gouernours : others , who mainely oppose that , labour to make all temporall Gouernours equall sharers ; both which are repugnant to the Apostles meaning , and both equally dangerous . Let spirituall power be heere supposed , and ( if they be not subiect ) yet shall temporall Princes haue no command ouer the Clergie . Let all temporall partake in it , and euery inferiour Magistrate shall contest with his King . For , for their safegard ( according to them ) as well as the Princes , is this precept of the Apostle . Let euery soule be subiect to the higher powers . And heere is no subiection , but command allotted them . For powers , say they , extends its selfe to the spirituall power , and higher , in the others sense , lookes onely on the people ; and therefore agreeable to inferiour Magistrates , who in respect of the people are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , superexcellentes , exceeding all others in ciuill power . For that , which wee render Higher , they translate , superexcellentes , hoping thereby to escape the obscurity and danger of the vulgar translation , which answers our English . That is Bezaes censure on the vulgar Latine , ( which saith , Potestatibus sublimioribus subdita sit ) and redounds to our English ; wherein he hath his followers . The difference at first seemes onely verball , but when we heare them from hence suspect a dangerous sence ; we are to stand vpon our guard , and presume of a reall dislension . Giue them leaue to change the word [ sublimioribus ] into superexcellentibus , and they thinke they haue sufficient warrant , in stead of absolute Lords and Princes , to put in Bailiffes and Constables . It must bee meant of all Magistrates , that haue power ouer other men , or else it is Periculosa interpretatio . And wherin stands the danger ? Because they shall bee denied to deriue their power from God ? That would not follow ; because others are here sayd to bee of God , they being not named . Put the case they were denyed it , and had their power allotted them onely from Kings , and not immediatly from God , as Kings deriue theirs . Indeede this is that , which is much feared by them , who secretly labour to curbe Kings ; as shall appeare anon . But is this lesse then the Apostle giues them ? S. Peter makes a different fountaine of power . Submit your selues to euery ordinance of man for the Lords sake : whether it be to the king as Supreame ; or vnto Gouernours , as vnto them , that are sent by him : 1. Pet. 2.13 , 14. Gouernours , who haue a King , may not thinke they stand at the well-head with him ; but haue their power deriued from him . By him are they sent , and from him haue they their authoritie , and yet it is from God too , being a branch of the Kings power , which is immediatly from God . It is not then a dangerous opinion , but the safest trueth which they would auoide .

But we must not frame fancies , and then fit the Scripture to them by translation . Indeed should I lay this to their charge , I should wrong them : for whilest they were quarrelling with the word , that was the occasion of daunger , rather then they would erre from the originall , they placed in another alike dangerous . For what aduantage haue they by Superexcellentibus ? it is not in the comparatiue degree , as was the other . But hath it not a comparatiue sense ? Yes as great , or greater : Such as our English , more excellent , or more eminent doth not reach ; which Pareus at length confesseth , saying , Praecipuètamen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Apostle especially aimes at the Supreame power ; so the true meaning of the word importes : for it is that , which amongst many is still higher then them all , and therfore Supreame , which our latter English Translation obserues in the place before cited out of Saint Peter , Submit your selues to the King , 1. Pet. 2.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as Supreame . They are then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Supreame powers only , to whom this obedience is due , and to all such , whether in Monarchie , Aristocratie , Democratie , or other forme of gouernement .

This we haue further warrant for from our Apostles discourse : for that wee may haue yet another Plea against inferiour Magistrates ; and shew also at last against the Papists claime , that no Spirituall Power hath place here , these higher powers are such , Rom. 13.4 . as to whom the sword of iustice is immediatly committed , at the fourth verse . He that is one of these powers , beareth not the sword in vaine : for hee is the Minister of God , a reuenger to execute wrath vpon him that doth euill , and vnto whom Tribute belongeth , at the sixth verse : for this cause also you pay Tribute . Both which are the infallible markes of Supreame ciuill power , being parts of the Rights of Maiestie . Yee haue then the persons , to whom subiection is due . Let vs now see , Quis , who it is that is to performe it , whom wee find expressed by Omnis anima , Euery soule .

PART . II. Quis ? Euery soule .

THat here the soule is vsed Synechdochicè , the part for the whole man ( as oftentimes in Scripture ) I presume needs no confirmation : But yet there may be some speciall cause , why he nameth the soule , not the body : which Gorran will haue , Quia debet esse voluntaria subiectio , as if he were not properly subiect , whose body was fitted to the Superiours command ; and the will , which is from the soule , ioynes not with it . And Caietane , vt non solum corpus , to the end that Subiects shuld by the way vnderstand , that not only their bodie and goods , but ipsa anima , their very soule also should be subiect to their Princes command ; and as Omnis homo , euery man ; so Totum hominis , or Totus homo , should concurre to make a perfect obedience ; for so our Apostle afterward more plainely : Verse 5. Wherefore , ye must be subiect not onely for wrath , but also for conscience sake .

The maine thing wee are to enquire for here , is to know who these are , to whom this command extends it selfe , and whether as in the note ; so in the Apostles meaning , there is an absolute vniuersalitie ; so that no kinde of men , and no man is exempted ; and it is worth our enquiry , since there are not wanting who would wrest themselues out of this number .

The Anabaptists at first would haue pleaded exemption from Princes , but finding by their wofull experience , that they could neuer prooue it whilest Powers remained , haue changed their Proposition , and in stead of putting themselues out of Omnis anima , labour to ruine Potestates , not deeming them fit for Christians . These haue confessed their errour , and saue vs a labour .

But the Clergie of Rome , aiming at the same priuiledge , & managing their purposes more craftily , haue wrested it from some Princes , which they haue now so successefully improued , that against Kings , by violent practise of it , and against all disputers , by argument they challenge it as their proper inheritance ; Suarez def Cath. fid. lib. 4. cap. 7. & maintain that the Pope cannot , if he would , submit himselfe to any ciuill Power : But were the sword as able to pleade Kings causes in the field , as Diuines pens in the Schooles , their Crownes would not so often totter on their heads , nor their liues be exposed to such rebellious out-lawes .

That our Apostle intended this Precept to the Clergie as well as to the Laitie , if the words themselues cannot perswade , heare the Ancients exposition of them . S. Chrysostome saith , Let euery soule bee subiect , yea , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though he be an Apostle , yea , though hee be an Euangelist , or a Prophet , or whosoeuer . Theodoret , Whether hee be Priest Bishop , or Monke ; So Theoph. So OEcumenius . And Bernard ad Archiepiscopum Senonensem , vrging this verse of S. Paul expounds it , Siomnis , & vestra , If euery soule be subiect , Bern. Epist. 42. then yours . Quis vos excepit ab vniuersitate ? Who hath exempted you from this vniuersalitie ? yea , and leaues a brande on all his successours , that shall attempt to perswade any Clerke to such a freedome , Si quis tentat excipere , conatur decipere .

Were these silent , the circumstances attending this Epistle would discouer it . The occasion , it seemes , of this strict command was the heathens iealousie of Christian subiection , and the infection , which the Apostle feared , might haue seised on these new Christians , from that common opinion of the Iewes , who were about this time altogether impatient of any gouernement , but what they then expected from their Messias . For suppressing of the like conceit , and clearing of the Christians , he addes this precept to the Epistle directed to all the Saints at Rome , and therefore the Clergie ; yea , Saint Peter too , ( if hee were then in Rome , ) else had he not satisfied , but encreased the Heathens supicion .

Againe , this may be confirmed by the doctrine and practise of those times . Our Sauiour takes order , Mat. 17.27 . that Tribute be paid for himselfe ; and Peter : giues direction to the Priests spies to giue vnto Caesar the things that were Caesars . Luk. 20.25 . Saint Paul appeales to Caesar for iudgement . And if wee looke backeward into the olde Testament , wee may finde the same subiection in Priests and Leuites , and the like power in temporall Superiours . 1. Mac. 4.42 . Iudas Maccabaeus appointeth the Priest to Sanctifie the Temple , after Antiochus his profaning of it . The like did Iosiah . 2. Chron. 34. Ib. Ca. 24.6 . 1. King . 2.26 . 1. Chro. 15.11 . Ioash reprehendeth Iehoiada the high Priest for neglecting it . Salomon deposeth Abiathar the high Priest for offending against him . Dauid giues order to the Priests and Leuites for the seruice of God . Aaron is subiect to Moses . But we may spare our labour for these arguments , since some of them are content to acknowledge the force of them , and graunt what wee haue prooued . Estin rom. 1.1 . For so Estius to the practise of the Apostles , Non est consequens , it followes not , if Peter and Paul were then subiect to temporall powers , that therefore Bishops and Priests should be now . Why so ? Placuit Principibus Christianis : Because Exemption hath since beene graunted by Christian Princes . What ? By the Supreme Power of euery dominion ? If not , then are they not exempt from all . If so , it is but onely on fauour , and not of due ; so that they are still subiect , when any Prince shall claime it : Nay , they are necessarily subiect in the maine point of subiection , ( if not in other circumstances ) because an absolute freedome is a detraction from supremacy , which no person can dispose .

Wherefore we may conclude , that people , and Priest , and euery person amongst them is included in omnis anima , and therfore must attend the charge that is giuen , Subdita sit , Let it be subiect .

PART III. The Duty : Let it be Subiect .

O 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 accomplishing 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 obedience . There must be in thee 1. Promptitudo voluntatis interior , a free , voluntary , and cheerefull assent of minde . 2. Sincerus amor , perfect loue and affection towardes his person . 3. Filialis timor , an awfull respect of his power ouer thee , and a filiall feare of offending him . 4. Fidelitas , a faithfull 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 imperatiuè , 1. Pet. 2.13 by way of command , hauing , besides his apostolicall authority , the same precept , giuen by other his fellow-Apostles ; by Christ himselfe , Matt. 22.21 and the foundation of all commands , the Law , which was giuen by God himselfe ; first in generall termes , Honour thy father and thy mother ; Exod. 20. and afterward enlarged , That man that will doe presumptuously , nor hearken vnto the Priest , Deut. 17.12 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 wicked , idolatrous ? The vices of the man abridge not his power , and therefore not the Apostles command . If this might haue beene a sufficient plea against obedience , S. Paul might haue spared this precept , since Nero was the power , to whom these Romans were subiect . Or ( to omit all othercases 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 touchstone 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 rebels 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 expresly forbidden , Nature prompts him his answer , I must obey God ; and this hath the Apostles practise ratified , who counted this their safe warrant for not yeelding to the High Priests iniunctions , Obedire oportet Deo magis quam hominibus , we ought to obey God rather then man , August . de verbis Domini , ser. 6. rather indeed in respect of the danger that attends in the disobeying of either ; for , Hi carcerem ( as S. Augustine ) Ille gehennam minatur , these threaten imprisonment onely , God hell fire , They a temporall , He an eternall death . There is no shifting then of Gods command , without the penaltie of eternall death , and therefore he must be obeyed euen against the King . That 's my resolution 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 instructions for it , yea , Comoz letter to Parry . and the Popes encouragement to it : I spare the quotations because there comes not a Booke of theirs , wherin ( if occasion be giuen ) they forbeare to expresse it , Hospin . Hist. Iesuit . l. 4. c. 1. Anticotton . 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 Anticotton .

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 . Par in Rom. 13. dub. 4.

Bishops and Pastors may and ought to resist their vniust Magistrates , 1. Concl. not with the sword but the word of God , Pareus his false doctrines and wicked positions concerning Higher powers . reproouing their notorious impiety , and iniustice , and reducing them to their office , according to the word of God , and the Law , and dehuering 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 , because our occasion was from what followeth .

Subdinon priuati , 2. Concl. sed in Magistratu inferiori constituts &c. Subiects , such as are inferiour Magistrates , may by armes defend themselues lawfully , the Common-weale , and true Religion against the superiour Magistrates .

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

It is not lawfull for subiects , 3. Concl. which are meerely priuate men , to take armes without a lawfull calling , neither to inuade a tyrant before danger , nor to defend themselues against them in danger , nor to reuenge 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 , 4. Concl. 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 themselues and theirs , as against a priuate extortioner .

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 the ? Buchanan , and the fayned Iunius Brutus are infamous for this foctrin . I could name others But this may suffice that there is scarce any of them , who are eager for the Presbyterie , and are fit instructours in this point for subiects of a free Monarch ; and therfore 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 defence of religion .

Whosoeuer resisteth the power , resisteth the ordinance of God , Rom. 13.2 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 religion . It is a vaine and idle exception , which Pareus takes at this . Some arguments drawn from the power of Maiesty , saying , such places are bent against priuate men , who vsurpesuch power ouer superiours ; 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 til lthat 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 them to be zealous Christians . Mat. 5.44 Rom. 12.17 . Christs , Pray for them that persecute you : and the Apostles , Recompence to no man euill lfor euill ; are not such priuate vertues , but that they pertaine to euery man ; yea , it is the onley badge of their true subiection vnto Christ , if for his Names sake they practise them . And therfore Tertullian in stead of abetting such zealous reuenge , fights with a prohibition , Tertul. Apol. 37. Ad Scap. Absit vt igne humano vindicetur secta diuina ; at doleat pati , inquo probatur : and in the combate gaines the victory , by the persecutors cruelty , & proclaimeth it , Crudelitas vestra , est gloria nostra .

But since precepts are made so liable to distinctions ; and , when capable of seuerall 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 vproare , or resistance made by the Primitiue Christians in those barbarcus outrages , practised on them by Heathen , Idolatrous Tyrants ? No , but in stead of alarums for defence , they reioyced , when apprehended , and triumph'd in their torments ; hauing yet their hearts alwayes as ready to wish and pray for the happie state of their Emperours , 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 discusse 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 themselues 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 ; And nostram disciplinam occidi magis 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 executed ; Apol. c. 33 Noster est magis Caesar ; He is rather ours , then your Emperour , being appointed by our God . And where as they pretend want of force in Christians , Soc. hist. lib. 3.9 they obserue not , that at Iulians death , his whole armie cryed out to Iouianus , We are all Christians . In Dioclesians time , Omnes ferè mortales , The whole world almost , leauing their Idolatrous Sacrifices , ioyned themselues with the Christian Congregations . Tertullian pleads against the same obiection ; Apol. 37 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 Cities , Ilands , Castles , all but your Temples . Yea goe higher yet , and behold the Church in her cradle , arm'd with force able to oppose the world , the Apostles power of miracles , Christs legions of Angels , ready to bee 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 torches , might haue afforded them a large reuenge . 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 rebellion , and malice . Then was it the strongest parts Plea ; Laesos vltio diuina defendit ( as Cyprian ) Diuine refuge protects vs . But now , Tract . con. Demet. pa. 224. 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 Supreme 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 ; Hil. con . Auxent . Misereri licet nostrae aetatis laborem , & praesentium temporum stultas opiniones , quibus patrocinari Deo humana creduntur , & ad tuendam Christi Ecclesiam ambitione saeculari laboratur ; Wee may iustly pitie the vaine labour and foolish conceits of these times , wherein mans endeauours 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 , Luke 9. 54 55. 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 . Mat. 26.51 Whence Tertullian , Gladium nec Dominicae defensioni necessarium reddidit . Tertul. de Cor. Mil. 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 , 2. Cor. 10.4 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 , Bellarm. de Ecc. lib. 4. c. 6. Durauit hucusque &c. The Church hath lasted to this day in despite of her enemies , Iewes , Pagans , Heretickes ; and not so onely but still hath gayned 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 , either 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 loosers , it is when they uniustly fight for preseruing it . Should the Papist Princes all muster their forces , and wage the holy warre , Scioppius class sacr. whose Trumpet hath already sounded 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 feeds-plot , if it be cast into the fire , or spilt by an vnresisted 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 disobeying of God : That wee may not resist the King is prooued ( as the occasion giues leaue ) what then remaines ? Preces & lachrymae , sollicite , beseech , earnestly pray for the reuersing of the Decree , Haec sunt munimenta spiritualia , & tela diuina , quae protegunt , This is the only shelter and fortresse , whither a Christian may betake himselfe in this tempest . Hester 3.16 Heere was Hesters and the Iewes refuge , when the Decree was gone out from Ahasuerosh for the destroying of the Iewes . Act. 4.24 Hither fled the Apostles , when they were prohibited to preach Christ : So●●m l. 2. c. 28 Alexander of Constantinople , when command was giuen for the reestablishing of Arius ; Ruffin . l. 26.36 . 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 against 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 Mordecai ) fitted for himselfe ; by these on the day , when Arius should haue beene restored , did he sodainly 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 , Lib. 3. ( 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 persecutor , 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 mayest either die by liuing , or liue by dying : Thou hast Christs warrant for it ; Hee that ( in such a case ) findeth his life shall loose it , Mat. 10.39 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 triumphant Martyrs .

FINIS .