A
Vulgar
or
Popular
Discourse
,
Written
Dialogue-wise
,
By
Irenaeus
A
Lover
of
Peace
,
against
Eristes
A
Lover
of
Contention
.
IRenaeus
,
Why
do
you
fill
the
Church
with
Schisme
,
and
the
State
with
Faction
,
can
you
tell
Eristes
?
what
is
it
you
contend
for
?
or
what
warrant
have
you
to
lift
up
your
hands
against
your
Lawfull
Soveraigne
,
the
Lords
Anoynted
?
Eristes
.
Are
you
a
Stra●ger
Irenaeus
,
in
this
our
Israel
,
and
know
not
these
things
?
the
m●tters
for
which
we
contend
,
are
m●tter●
of
importance
:
for
we
take
up
Arms
in
defence
of
the
true
Protestant
Religion
,
His
Majesties
Person
,
the
Liberties
of
the
Kingdom
,
the
Priviledges
of
Parliament
,
and
that
by
Warrant
and
Commission
from
the
two
Houses
of
Parliament
.
Irenaeus
.
Surely
Eristes
you
meane
to
put
a
gull
upon
me
,
as
you
have
done
upon
many
others
,
and
by
these
fait
plausible
Pretences
would
seduce
me
to
take
part
with
you
in
a
wretched
Quarrell
,
and
to
hazard
my
Life
in
this
World
,
and
my
Soul
in
the
next
,
by
bearing
Arms
against
my
Soveraigne
.
Eristes
.
What
doe
you
hold
it
an
unlawfull
and
damnable
act
,
to
take
up
Arms
against
your
Soveraigne
,
in
Defence
of
the
true
Protestant
Religion
,
His
Majesties
Sacred
Person
,
the
Lawes
of
the
Land
,
the
Libertyes
of
the
Subject
,
and
the
undoubted
Priviledges
of
Parliament
?
Irenaeus
.
First
,
you
take
for
granted
that
which
will
be
denyed
,
and
go
about
to
render
your
Prince
odious
to
His
People
,
under
the
hatefull
notion
of
a
Tyrant
,
as
if
he
meant
to
subvert
the
true
Protestant
Religion
,
the
Laws
of
the
Land
,
&c.
which
are
sad
charges
,
but
how
groundlesse
God
and
the
World
knowes
.
Secondly
,
were
your
Pretences
as
true
as
they
are
specious
,
yet
it
is
contrary
to
the
Law
of
God
,
the
Doctrine
of
the
Apostles
,
the
perpetuall
Pa●ience
of
Christs
Church
,
that
Princes
may
be
resisted
by
their
own
Subjects
;
this
is
a
Conclusion
drawn
no●
from
Divinity
,
but
Conspiracy
,
and
whosoever
te●ch
Resistance
of
the
highest
Power
,
or
Supreme
M●gistrate
;
their
doctrine
is
wicked
,
and
their
proofes
must
need●
be
weak
,
let
us
heare
then
orderly
and
distinctly
,
what
you
can
alledge
to
Justifie
your
forcible
Resistance
of
Soveraignty
?
Eristes
.
You
mistake
Irenaeus
,
we
who
side
with
the
two
Houses
of
Parliament
,
do
not
arme
our selves
to
fight
against
the
King
,
but
for
the
King
.
Irenaeus
.
There
are
no
Rebells
but
pretend
somewhat
to
justifie
their
unlawfull
Acts
of
Rebellion
:
do
you
not
take
up
Arms
against
the
King
,
when
you
oppose
him
by
Force
of
Arm
,
and
in
an
Hostile
manner
seize
upon
his
Force
,
Ammunition
,
Ships
,
Revenues
,
when
you
make
a
General
of
your
own
,
and
give
him
Power
to
Kill
and
Murder
the
Persons
,
to
burne
and
plunder
the
Houses
of
His
Leige
People
?
when
you
discharge
your
Ordnance
against
Him
and
his
Army
,
to
the
endangering
of
his
Sacred
Person
?
this
is
a
strange
defence
,
to
shoot
at
the
King
in
his
own
defence
:
I
believe
(
if
this
be
to
defend
his
Person
)
you
would
not
be
a
King
,
to
be
so
defended
.
Consider
it
well
,
and
if
this
be
not
to
take
up
Arms
,
against
the
King
,
I
seriously
confesse
,
I
know
not
what
is
,
nor
know
I
what
any
Rebells
can
do
more
.
Eristes
.
But
we
doe
it
to
make
him
a
glorious
King
,
to
defend
,
preserve
,
and
maintaine
his
true
Regall
Power
,
Honour
,
and
Dignity
,
to
rescue
him
out
of
the
hands
of
the
Malignant
Party
,
who
are
his
greatest
Enemies
.
Irenaeus
.
You
tell
us
that
you
will
make
him
a
great
and
glorious
King
whilst
you
use
all
possible
●kill
,
to
reduce
him
to
extream
want
and
indigency
,
and
that
you
will
make
him
to
be
honoured
at
home
,
and
feared
abroa●
,
whilest
you
indeavour
by
an
unusuall
way
of
Remonstrancing
to
make
him
Person
contemptible
to
Forraigne
Princes
,
and
his
Government
odious
to
his
good
Subjects
.
You
set
a
worke
seditious
Sectaries
and
Schismaticks
,
like
so
many
Catalin●s
,
the
Firebrands
of
their
Country
,
to
perswade
the
People
that
what
you
do
is
to
defend
,
preserve
,
and
maintaine
his
Honour
,
when
,
as
appears
by
the
nineteen
Propositions
,
you
intend
nothing
lesse
;
for
to
instance
in
some
of
them
.
Is
it
for
his
honour
to
have
all
his
Counsellours
and
great
Officers
displaced
for
no
other
fault
,
but
because
they
have
approved
themselves
most
loyall
and
faithfull
to
him
?
Is
it
for
his
Honour
,
that
he
shall
never
choose
any
Officer
of
State
,
but
accept
such
as
the
two
Houses
of
Parliament
shall
be
pleased
to
nominate
and
appoint
?
You
would
thinke
it
hard
if
you
might
not
be
permitted
to
enterteine
what
Servant
you
would
,
but
should
have
them
appointed
and
thrust
upon
you
by
another
man
.
Is
it
for
his
Honour
to
have
the
power
of
disposing
the
Militia
taken
from
him
,
which
all
other
Kings
his
Predecessors
ever
had
,
and
enjoyed
as
the
chiefest
Prerogative
and
Flower
of
their
Crowns
,
and
which
if
once
he
be
divested
of
,
he
can
neither
defend
himselfe
nor
his
Prerogatives
Royall
,
nor
the
Lawes
of
the
L●nd
in
their
true
vigour
,
nor
his
Loyall
Subj●ct
in
their
Rights
,
Properties
,
and
Libertyes
,
all
which
he
is
entrusted
with
;
nor
over-awe
and
suppresse
any
of
his
Subjects
if
they
should
rebell
,
nor
be
able
to
protect
his
Kingdoms
against
a
Forraigne
Prince
or
Potentate
,
in
case
they
should
invade
his
Dominions
,
Is
this
for
his
Honour
?
Judge
as
you
would
be
judged
,
and
doe
as
you
would
be
done
unto
.
Lastly
,
whereas
you
pretend
that
you
take
up
Arms
,
to
rescue
his
Majesty
out
of
the
hands
of
the
Malignant
Party
his
greatest
Enemies
,
we
know
no
Malign●nt
Party
within
this
Kingdome
,
in
all
probability
able
to
doe
mischief
besides
the
Separatists
,
Men
notoriously
disaffected
to
all
Government
,
Disturbers
of
the
Churches
Peace
,
and
experimentally
known
to
be
fatall
to
Monarchy
;
these
and
such
as
these
His
Majesties
truely
defines
to
be
the
Malignant
Party
,
who
are
Persons
disaffected
to
the
Peace
and
Government
of
the
Kingdom
(
such
as
neglecting
and
despising
the
Law
of
the
Land
)
give
themselves
other
Rules
to
walke
by
,
dispencing
with
their
obedience
to
Authority
,
and
these
His
Majesty
heedfully
avoids
as
Malignants
destructive
to
the
Church
and
Common-wealth
.
But
you
would
have
them
removed
from
the
King
,
as
wicked
Malignants
,
w●om
in
his
greatest
afflictions
he
hath
found
most
faithfull
and
trusty
,
and
of
whose
tryed
Loyalty
,
he
hath
had
good
proofe
and
experience
,
and
it
is
your
usuall
manner
,
to
empty
the
very
sinck
of
Language
upon
the
reverend
Fathers
of
this
our
Israel
,
and
our
most
eminently
learned
Clergy
,
and
to
Martyr
their
names
with
those
opprobrious
obloquies
of
Malignant
Party
,
Men
disaffected
to
Peace
,
Adherents
to
Popery
,
Superstition
,
Idolatry
,
Scandalous
Ministers
,
whereas
I
doubt
not
but
many
of
them
will
(
if
need
require
)
be
free
of
their
dearest
blood
in
refutation
of
such
malitious
calumnyes
.
Eristes
.
Well
,
to
wave
this
point
,
admit
that
we
fight
not
for
,
but
against
the
King
,
yet
we
doe
it
in
a
good
cause
for
the
defence
of
the
true
Protestant
Religion
,
which
is
our
chief
inheritance
.
Irenaeus
.
You
may
not
doe
evill
that
good
may
come
of
it
,
Rom.
3.4
And
God
is
never
more
dishonoured
,
then
when
Religion
is
made
a
Cloake
to
palliate
publique
Rebellion
,
consider
it
well
,
Religion
teacheth
thee
to
be
subject
●o
the
King
,
Rom.
13.1
.
and
wilt
thou
for
Religion
in
a
forcible
way
oppose
the
King
?
Eristes
.
Why
may
I
not
,
when
the
King
is
enclined
to
Popery
,
and
would
subvert
the
true
Pro●estant
Religion
?
Irenaeus
.
Thou
art
a
man
of
a
very
light
beleefe
(
if
thou
canst
be
induced
to
harbour
in
thine
heart
any
such
conceit
of
so
gracious
and
Religious
a
Prince
:
)
beleeve
me
,
be
that
tell●
thee
so
,
is
none
of
the
Kings
friend
,
but
one
of
the
Malignant
p●rty
,
who
would
rob
the
King
of
the
Loyall
subjection
and
affections
of
his
People
,
which
is
his
royall
due
;
And
to
the
end
thou
mayst
know
how
much
he
is
wronged
in
the
report
,
I
referre
thee
to
His
own
Declarations
,
wherein
he
often
attest●
God
with
fearfull
Imprecation
,
That
He
will
inviolably
conserve
,
and
constantly
maintain
the
true
Protestant
Religion
,
as
in
His
M●jesties
Speech
the
ninth
of
March
,
1641.
God
so
deale
with
me
and
mine
,
as
all
my
thoughts
and
intentions
are
upright
,
for
the
maintenance
of
the
true
Protestant
Religion
:
And
in
His
Declaration
to
both
Houses
,
in
answer
to
that
presented
to
Him
at
Newmarket
,
M●rch
9.
1641.
We
doe
(
out
of
the
innocency
of
Our
Soules
)
wish
that
the
judgements
of
Heaven
might
be
manifested
upon
those
who
have
,
or
had
any
such
designe
of
altering
Religion
in
the
Kingdom
.
And
in
His
Majesties
Answer
to
the
Petition
which
accompanied
the
Declaration
presented
to
Him
at
Hampton
Court
,
December
1.
1641.
We
are
perswaded
in
Our
Conscience
,
that
no
Church
can
be
found
upon
the
Earth
that
professeth
the
true
Religion
with
more
purity
of
Doctrine
,
then
the
Church
of
England
doth
,
which
we
will
maintain
with
constancy
(
while
we
live
)
in
its
purity
and
glory
.
And
in
His
Declaration
,
May
19.
Where
He
desires
His
Actions
may
no
longer
prosper
,
or
have
a
blessing
from
God
upon
them
or
Him
,
then
they
shall
be
directed
to
the
glory
of
God
,
in
the
maintenance
of
the
true
Protestant
Religion
.
Eristes
.
Sed
quid
opus
est
verbis
cum
facta
videam
?
But
what
are
words
without
deeds
,
or
attested
Protestations
unlesse
they
be
seconded
with
answerable
and
suitable
practises
?
Irenaeus
.
If
by
the
true
Protestant
Religion
,
you
meane
the
Religion
or
publique
Forme
of
Gods
worship
,
established
by
Law
in
the
Church
of
England
,
and
sealed
by
the
blood
of
many
Martyrs
;
you
cannot
be
ignorant
,
that
His
Majesty
conformes
to
it
in
constant
practise
,
even
beyond
the
strictnesse
of
most
of
His
Subjects
,
and
what
other
way
can
he
testifie
his
sincere
affection
to
the
true
Protestant
Religion
,
but
only
by
his
profession
and
practise
.
He
then
that
tells
thee
the
King
is
inclined
to
Popery
in
his
heart
,
either
speakes
what
he
knowes
,
&
then
he
is
a
searcher
and
knower
of
the
heart
,
which
is
a
Prerogative
belonging
to
God
alone
,
not
communicable
to
any
Man
,
or
Angell
,
or
else
he
speakes
what
he
knowes
not
,
and
then
he
raiseth
a
causelesse
slander
upon
the
King
,
contrary
to
his
frequent
Protestations
and
practise
which
is
an
high
crime
of
a
dangerous
consequence
,
that
deserves
the
utmost
soverity
of
punishment
.
Thou
mayst
nor
beare
false
witnesse
against
thy
neighbour
of
the
meanest
rank
,
and
wilt
thou
beare
false
witnesse
against
thy
Prince
?
thou
may'st
nor
think
ill
of
the
King
,
no
not
in
thy
heart
,
much
lesse
shouldest
thou
dare
to
speak
ill
of
him
with
thy
tongue
.
After
thy
Prince
hath
often
protested
his
zeale
to
Religion
,
and
in
a
solemne
manner
called
God
to
witnesse
those
Protestations
,
and
desired
God
to
blesse
him
according
to
his
true
meaning
therein
,
and
his
people
to
defend
,
and
serve
him
no
longer
,
then
he
shall
con●
u●
const●●
in
such
resolutions
;
wilt
thou
still
think
〈◊〉
●●y
that
h●●o●h
but
dissemble
;
good
God
,
what
is
become
of
charity
?
which
bindes
us
to
beleeve
the
best
of
every
man
,
〈◊〉
we
have
evident
proofes
to
the
contrary
.
Eristes
.
But
the
King
calls
in
the
popish
party
to
〈◊〉
and
assist
him
,
●nd
is
not
thatan
evident
convincing
proofe
that
he
is
popishly
affected
?
Irenaeus
.
No
,
for
first
His
M
●esty
was
very
c●n●●lou●
,
and
tender
in
this
point
,
and
d●d
not
ad●…t
them
of
the
popish
party
to
ayde
and
assist
him
in
his
just
c
use
(
〈◊〉
which
never
Prince
had
juster
,
)
till
the
opposite
party
had
admitted
Papists
,
Brownists
,
men
of
all
professions
to
aide
and
assist
them
in
the
most
causelesse
and
unjust
warre
that
ever
Subjects
maintained
against
so
good
a
King
,
the
mirrour
of
Princes
for
piety
,
justice
,
and
clemency
.
Secondly
,
it
cannot
be
denyed
but
the
Papists
are
His
Majesties
Subjects
,
and
therefore
stand
as
deepely
obliged
to
venture
their
lives
and
fortunes
in
his
just
defence
,
when
they
shall
be
required
,
as
any
of
his
Protestant
Subjects
;
otherwise
their
case
in
point
of
subjection
were
not
onely
different
,
but
much
better
then
the
case
of
Pro
estants
.
Lastly
,
we
reade
that
David
did
nor
refu●e
the
assistance
of
an
Amalakite
,
because
he
was
an
Amalakite
,
nor
did
the
wounded
man
refuse
the
Samaritans
wi●e
and
oyle
because
he
was
a
Samaritane
,
nor
did
Henry
the
fourth
the
l●te
French
King
,
while
he
was
yet
a
Pro●estan●
,
refuse
the
assist●nce
of
those
many
French
Papist
,
w●o
spent
their
blood
in
ass●rting
●i●
Crown
;
●or
doe
the
united
Provi●ces
reject
●he
uxiliary
help
of
Popish
Regim●nts
,
so
long
as
they
●re
secured
of
their
fide●●●y
.
A
Christi●n
if
he
hap
to
fall
into
a
deep●pit
,
will
not
(
I
suppose
,
)
refuse
the
aide
of
a
Turk
to
help●
him
out
,
le●st
p●rchance●●
p●rish
before
a
Christian
come
by
that
way
;
a
sick
p●tient
will
not
refuse
to
take
Physick
of
a
Jew
or
Papist
,
bec●use
he
is
a
Jew
or
Papist
,
and
I
know
no
re●son
either
in
Law
or
just
Policy
,
why
if
His
Majesty
should
be
deserted
of
the
Puritans
,
He
should
refuse
the
ayde
of
the
Papists
to
defend
His
just
righ●
;
it
is
the
action
that
justifies
or
condemnes
the
person
,
it
is
not
the
person
that
justifies
or
condemnes
the
action
,
and
if
the
Papists
do
what
befits
their
duty
to
their
Soveraigne
,
they
shall
rise
up
in
judgement
against
those
that
undutifully
oppose
their
Soveraigne
.
Yet
I
am
very
confident
had
not
the
adverse
party
led
the
way
,
by
admitting
a
number
of
P●pists
,
both
English
,
French
,
and
of
other
Nations
to
assist
them
,
His
Majesty
would
never
have
admitted
of
their
assistance
,
unlesse
extreame
necessity
should
have
urged
him
thereto
.
And
I
am
as
verily
perswaded
that
His
M●jesties
constant
intention
,
and
the
aimes
of
all
,
by
much
the
gr●a●test
p●●
of
all
the
Nobility
,
Gentry
,
Clergy
and
others
●bout
t●e
K●●g
,
that
shew
themselves
in
thi●
c●u●e
for
h●m
,
is
not
to
●lte●
the
Protestant
Religion
established
in
this
Churc●
〈◊〉
to
preserve
it
inviol●ble
from
the
innov●tions
of
●ll
●●●●●●aticall
and
factious
Spirits
,
and
to
main●●in●
u●
〈◊〉
blessed
primitive
uniformity
of
Doctrine
,
Discipl●in●
,
and
Liturgy
,
which
so
long
has
been
the
glory
of
ou●●
and
Envy
of
other
Churches
.
Eristes
.
But
the
two
Houses
of
Parli●men●
h●●●eclared
our
Warres
to
be
Lawfull
,
and
whatso●ver
they
by
their
Declarative
Votes
doe
declare
and
determine
to
be
lawfull
,
that
we
must
account
Law
,
else
of
necessity
we
shall
runne
to
confusion
?
Irenaeu●
.
If
whatsoever
they
declare
,
is
to
be
admitted
as
a
Law
,
then
either
because
they
find
it
so
in
the
Common
,
or
Statute
Law
,
or
else
meerely
because
they
declare
it
,
not
the
latter
,
for
First
,
they
being
but
men
of
fallible
judgements
,
it
is
possible
they
may
be
deceived
in
their
Declarations
,
and
Declare
that
to
be
ri●●t
which
is
wrong
,
that
to
be
Law
which
is
lawlesse
,
exc●pt
they
will
suffer
their
declarative
Votes
to
be
regulated
and
warranted
by
some
certain
known
Law
formerly
●●tant
and
approved
.
Secondly
,
if
their
declarative
Votes
be
Law
,
meerely
because
they
declare
them
to
be
so
,
and
we
are
bound
to
be
governed
by
them
,
then
the
government
depending
upon
such
Votes
,
must
need●
be
arbitrary
,
for
wh●t
can
be
more
arbitrary
then
to
sit
whilst
they
list
,
and
to
vote
for
Law
what
they
list
,
can
there
be
a
more
absolu●e
power
and
government
according
to
bare
will
,
then
to
determine
right
or
wrong
,
as
they
shall
please
to
call
it
?
should
we
the
free-borne
Subj●cts
of
England
,
submit
to
this
new
devised
way
of
government
by
Votes
,
and
Ordinances
which
no
body
ever
he●rd
of
,
or
could
k●ow
before
they
were
voted
?
we
should
be
in
worse
condition
then
Turkish
slaves
,
whilst
they
are
at
the
mercy
of
one
,
we
at
the
pleasure
and
comm●nd
of
hundreds
,
to
dispose
of
our
Lives
,
Liberties
,
Est●tes
,
and
whatsoever
else
we
may
call
ours
,
according
to
their
humours
,
or
free
Votes
bounded
by
no
Law
,
but
that
of
Sic
volumus
.
Yea
we
should
have
no
foundation
of
any
Laws
but
their
will
,
before
which
,
all
Statute●
,
Records
,
Judgements
,
Customes
,
Lawes
whatsoever
,
must
vanish
away
,
if
they
say
that
it
is
for
the
ho●our
of
the
King
,
by
all
possible
meanes
to
make
him
odious
to
his
people
,
then
that
's
the
Law
:
if
they
say
that
the
taking
away
of
his
Ships
,
Forts
,
M●g●zines
,
Money
,
Ammunition
,
is
for
his
defence
?
then
that
's
the
Law
:
if
they
say
that
all
who
are
ready
to
venture
their
lives
and
fortunes
for
the
King
,
are
Traytors
,
t●en
that
s
the
Law
:
if
they
say
it
is
for
the
Liberty
of
the
Subject
,
to
imprison
him
without
law
,
for
his
immunity
and
propriety
,
to
lay
violent
hands
upon
his
person
,
and
to
plu●der
hi●
Goods
,
then
that
s
the
Law
:
if
they
say
it
is
a
priviledge
of
Parliament
to
deny
all
but
themselves
freedome
of
Voting
,
then
that
's
the
Law
:
if
they
vote
that
there
are
no
Tumults
,
when
a
multitud●
of
p●ople
gather
themselves
tog●ther
before
the
King●
Court
in
a
tumultuous
way
,
then
that
's
the
Law
:
if
they
say
they
have
no
by-ends
of
their
owne
,
when
they
would
advance
themselves
into
all
places
of
Honour
or
profit
in
Court
,
City
,
Count●y
,
then
that
's
the
Law
;
and
so
all
Lawes
,
all
Priviledges
whatsoever
,
must
be
resolved
into
this
Supreame
Law
,
their
Wills
.
And
can
there
be
any
Government
imagined
more
arbitrary
then
this
.
If
it
were
a
sinne
in
one
t●
l●bour
to
i●troduce
such
a
forme
and
manner
of
Government
amo●●st
us
;
Thou
that
conde●●
another
and
dost
the
same
thing
,
thinkest
thou
this
,
that
thou
shalt
escape
the
judgement
of
God
.
Rom.
2.3
.
Thou
th●t
condemnest
one
for
a●tempting
to
bring
in
an
Arbitrary
Governme●
,
and
dost
thy selfe
actually
introduce
it
,
how
c●●st
thou
looke
to
escape
the
like
judgement
,
which
thy
own
tongue
hath
pronounced
to
be
just
?
Secondly
,
if
such
an
unerring
and
boundlesse
power
,
doe
lawfully
and
of
right
belong
unto
both
Houses
of
Parliament
,
that
their
m●ere
Declaration
can
make
that
to
be
a
binding
Law
without
appeale
,
which
they
declare
to
be
Law
;
I
wonder
they
were
so
unwise
,
as
not
to
challenge
it
before
,
or
that
they
found
it
out
no
sooner
,
it
would
(
as
one
wittily
observes
)
have
spared
the
trouble
of
getting
the
Kings
assent
to
many
Bills
.
Why
was
not
Strafford
kill'd
with
an
Ordinance
?
the
Bishop
discharged
out
of
the
Lord●
House
with
an
Ordinance
?
this
Parliament
made
everlasting
by
an
Ordinance
?
What
du●l
unle●rned
men
(
as
he
goes
on
)
were
Sir
Edward
Cooke
,
Phillips
,
Elliot
,
Digges
,
&c.
that
could
never
find
or
devise
this
knack
of
forging
new
Laws
in
former
Parli●ments
?
Fourthly
,
were
it
Law
whatso●ver
the
two
Houses
declared
,
then
could
they
enact
new
Laws
without
the
King
,
and
so
the
well
tempered
,
and
admirably
ballanced
Government
of
this
Kingdome
,
wherein
all
the
three
Estates
are
sh●rers
after
a
sort
,
and
in
the
r●ine
order
,
might
at
the
pleasure
only
of
two
of
them
be
dissolved
.
But
it
is
not
equall
that
two
of
the
Estates
,
should
judge
by
no
Rule
s●ve
their
own
Votes
,
or
that
they
should
be
allowed
,
to
be
the
sole
arbitrary
Judges
both
of
Justice
and
Policy
without
the
third
:
this
must
of
necessity
make
the
third
to
stand
for
a
Cyp●er
.
That
the
two
Houses
are
distinct
parts
of
the
Parli●ment
is
acknowledged
;
but
that
they
have
the
power
of
the
whole
in
right
(
though
it
hath
been
executed
upon
us
in
fact
)
must
be
denyed
,
unlesse
we
will
grant
that
they
can
make
an
Act
of
Parliament
without
the
King
.
In
former
Ages
,
and
ever
since
Parliaments
were
in
use
(
if
I
be
not
misinformed
,
for
I
am
no
studied
Lawyer
)
the
Jus
Statutorium
or
Statutory
Lawes
,
were
constituta
,
setled
and
established
by
the
King
and
both
Houses
of
Parliament
,
in
which
the
reasons
of
making
those
Laws
,
were
most
in
the
deb●ting
and
voting
of
both
House●
,
and
the
Roy●ll
Assent
to
them
was
left
to
the
King
,
with
a
Le
Roy
veult
,
or
his
dissenting
from
them
,
not
peremp
ory
,
but
with
a
modest
answer
Le
Roy
s'avisera
,
which
modest
diss●nt
was
of
sufficient
authority
to
make
a
Bill
of
both
Houses
invalid
.
And
how
the
King
hath
lost
that
right
,
and
what
new
Lawes
are
found
out
destructive
to
that
Prerogative
,
I
never
yet
re●d
,
nor
ever
shall
,
unlesse
some
new
Ordinance
or
bare
Vote
,
can
pretend
to
such
an
unwarrantable
po●er
.
Fiftly
,
if
their
b●re
Votes
,
be
more
binding
,
and
of
greater
Authority
then
the
King
Proclam●tions
,
then
are
their
words
above
the
Kings
,
and
their
power
and
authority
above
His
,
and
not
His
above
theirs
,
and
then
Saint
Peter
was
mistaken
in
telling
u●
that
the
King
is
Supreame
,
1.
Pet.
2.13
.
And
we
are
all
forsworne
in
taking
the
oath
of
Supremacy
to
the
King
,
and
no●
unto
them
,
and
so
are
they
,
for
it
w●s
enacted
,
Anno
5
,
Eliz.
That
every
Knight
,
Citizen
,
and
Bur●esse●
in
Parliament
should
take
the
same
oath
,
and
unlesse
th●y
took
it
,
they
should
not
be
admitted
Parliament
men
,
or
have
any
voyce
there
.
Either
then
the
House
of
Commons
hath
taken
it
,
or
not
(
if
they
have
not
taken
it
)
they
are
not
Parliament
men
,
nor
have
any
voyce
(
if
t●ey
have
taken
it
)
unlesse
they
will
forswe●re
themselves
and
deny
God
,
they
must
continu●
subjects
sitting
in
the
Parliament
Hous●
,
and
be
und●r
the
King
as
supr●●me
,
and
●onsequently
,
either
their
word●
,
nor
au●●●rity
c●n
be
●bove
Hi●
,
nor
can
they
Enact
any
Law
wi●●●●u●
H●●●ssent
.
But
s●condly
,
If
they
pretend
the
former
,
Th●t
they
have
an
Exp●●sse
Law
to
w●rr●nt
all
t●●ir
D●cl●●ations
,
Votes
,
and
O
d●●●nce●
to
be
●egall
,
th●y
do●
v●●y
●ll
t●●t
they
doe
not
shew
●●
u●to
the
King
,
w●o
pro●●ss●th
,
t●●t
the
very
sh●wi●●●
o●●●
,
should
sati●fi●●
him
an●●●at
he
●●nnot
be
s●ti●fi●●
till
t●ey
she●●y
;
will
t●●y
(
rather
then
shew
such
a
L●w
)
disp●●●se
t●●
King
,
hazard
t●eir
R●ligion
,
the
Peace
of
the
Kingdom
,
and
the
Lives
and
Soule●
of
many
in
a
bloody
Watre
?
Briefly
,
Either
th●r●i●
such
a
Law
,
and
they
will
end●nger
King
,
Kingdom
,
Lives
,
Goo●
,
Religion
,
b●
a
B●oody
,
Civill
,
Destructive
,
unnatur●ll
Warre
,
r●ther
t●en
shew
it
,
which
would
argue
them
extreamely
uncharit●bl●
;
or
else
indeed
there
is
no
such
Law
for
them
t●
declare
,
and
then
their
D●cl●r●tions
are
not
Legall
,
and
by
consequence
we
are
not
bound
to
obey
them
.
I
will
conclude
this
point
with
some
Observable
passages
out
of
His
Majesties
Answers
to
the
Declarations
and
Remonstrance
of
the
two
Houses
of
Parliament
,
〈◊〉
fi●st
out
of
that
Answer
of
His
to
the
Declara●ion
of
both
Houses
touching
the
Militia
,
wherein
they
pretend
th●t
they
were
necessitated
,
to
m●ke
such
an
Or●inance
for
setling
the
Militia
,
warranted
thereunto
by
the
Fundamentall
Lawes
of
the
Land
.
They
may
doe
well
(
saith
His
Majestie
)
to
tell
Our
good
Su●jects
what
those
Fundamentall
Lawes
of
the
Land
are
,
and
where
to
be
found
,
and
to
mention
one
Ordinance
from
the
first
beginning
of
Parliaments
to
this
present
Parliament
,
which
endeavoured
to
impose
an●
thing
upon
the
Subject
without
the
Kings
Consent
,
for
of
su●h
all
the
inquiry
that
We
can
make
could
never
produce
Vs
one
instance
,
and
if
there
be
such
a
secret
of
the
Law
which
hath
lyen
hidden
from
the
beginning
of
the
World
to
this
time
,
and
now
is
discovered
to
take
away
the
just
legall
Power
of
the
King
,
We
wish
that
there
be
not
some
other
secret
(
to
be
discovered
when
they
please
)
for
the
Ruine
and
destruction
of
the
Liberty
of
the
Subject
:
for
no
doubt
if
the
Votes
of
both
Houses
have
any
such
authority
to
make
a
new
Law
,
it
hath
the
same
autho●ity
to
repeale
the
old
.
Then
what
will
become
of
the
long
established
Rights
and
Liberties
of
the
King
and
Subject
,
and
particula●ly
o●
Magna
Charta
,
will
be
easily
discerned
by
the
most
ordinary
understanding
.
Secondly
,
out
of
His
Majesties
Answer
to
the
Declaration
of
both
Houses
concerning
Hull
,
M●y
4.
1642.
The
power
of
Parliaments
is
great
and
unlimited
,
but
it
is
on●y
in
that
se●se
,
as
we
are
a
part
of
the
Parliament
,
wit●o●t
V●
,
or
against
Our
Consent
,
the
Votes
of
either
,
or
both
H●●●es
together
must
not
,
cannot
,
shall
not
(
if
We
can
helpe
it
for
Our
Subjects
sake
as
well
as
Our
Own
)
forbid
any
thing
that
is
enjoyned
by
the
Law
,
or
enjoyne
any
thing
that
is
forbidden
by
the
Law
In
what
a
miserable
insecurity
and
confusion
must
we
necessary
and
inevitably
be
,
if
the
Soveraigne
Legall
Authority
may
be
despised
by
Votes
,
or
Orders
of
either
,
or
both
Houses
.
Thirdly
,
Out
of
His
Majesties
Answer
to
a
Book
Entituled
,
The
Remem●rance
of
the
Lords
and
Commons
,
May
19.
1642.
There
cannot
be
imagined
a
greater
Violation
of
our
Priviledges
,
the
L●w
of
the
Land
the
Liberty
of
the
Subject
,
and
the
Right
of
Parliament
,
then
the
Votes
past
in
the
House
,
March
15.16
.
One
of
which
Votes
w●s
(
and
there
need
no
other
to
destroy
both
King
and
People
)
That
when
the
Lords
and
Commons
shall
declare
that
the
Law
of
the
Land
is
,
the
same
must
be
assented
u●
to
●nd
obeyed
;
that
is
the
Sence
in
f●w
words
,
Where
is
every
Mans
Property
?
E●ery
Mans
Liberty
?
If
the
major
part
of
bothh
Houses
declare
,
that
the
Law
is
,
the
younger
Brother
shall
inherit
,
what
is
become
of
all
the
Families
and
Estates
in
the
Kingdom
?
〈◊〉
they
Declare
,
that
by
the
Fundamentall
Law
of
the
Land
,
such
a
ra●…
a
〈…〉
unadvised
Wo●d
,
ought
to
be
punished
by
perpetuaal
〈…〉
,
is
no●
the
Liberty
of
the
Subje●…
,
dur●nte
bene
〈…〉
dilesse
?
1.
They
Vote
the
Kingdom
is
in
di●…e
th●…
〈◊〉
Vote
that
by
the
Fundamentall
Law
of
the
Land
the
ordering
of
the
Militia
must
be
left
to
their
disposall
.
2.
They
Vote
,
That
the
King
intends
to
levy
Warre
againt
His
Parliament
,
and
then
they
Declare
,
That
whosoever
shall
assist
Him
,
is
guilty
of
high
Treason
.
We
admonish
both
Houses
of
Parliament
to
take
heed
of
enclining
under
the
specious
she●…s
o●
necessity
and
danger
,
to
the
exercise
of
such
an
Arbitrary
power
they
before
complained
of
,
the
advise
will
do
no
harme
,
and
We
shall
be
glad
to
see
it
followed
.
Eristes
.
But
Our
Libertyes
and
Estates
are
entrenched
upon
,
and
We
must
not
be
so
basely
degenerous
,
a●
to
suffer
them
to
be
betrayed
,
but
we
are
bound
to
defend
our
lawfull
L●ber●ies
and
Estates
even
against
the
King
himselfe
,
which
we
inherit
,
as
truly
from
our
Ancestours
,
as
the
King
inherits
any
thing
he
hath
.
Irenaeus
.
What
hath
the
King
denyed
which
concernes
our
Liberties
,
and
are
the
undoubted
securityes
of
our
safety
,
freedome
,
and
happinesse
under
the
Regiment
of
a
just
and
unquestionable
Monarchy
?
Are
not
our
Rights
and
Propertyes
already
established
this
Parliament
,
by
such
Acts
of
Grace
as
could
never
find
Presidents
from
his
Ancestour●
?
are
not
Monopolies
upon
what
pretences
soever
,
Proj●●ts
,
all
illegall
Taxes
,
t●ose
arbitrary
Courts
of
Justice
,
High
Commission
,
Star-Chamber
,
Marshalseyes
,
&
●
.
●●erly
●●m●'d
and
ex●irpated
;
and
doth
not
His
Majesty
in
His
Message
to
both
Houses
March
1.
1643.
move
them
,
That
they
would
with
all
speed
fall
into
a
serious
consideration
of
those
particulars
;
which
they
should
hold
necessary
for
the
present
and
future
establishment
of
their
Priviledges
,
the
free
and
quiet
enjoying
of
their
Estates
and
fortunes
,
and
the
Liberties
of
their
Persons
.
And
in
His
Majesties
Answer
to
the
Perso●
of
the
Commons
,
Jan.
18.
1641.
doth
he
not
call
God
to
witnesse
,
That
the
preservation
of
the
Law
and
Liberty
of
the
Subject
,
is
,
and
shall
alwayes
be
as
much
His
Majesties
care
and
Industry
,
as
his
Life
and
the
lives
of
His
dearest
Children
.
And
in
His
Majestyes
Speech
to
the
Committee
,
March
the
ninth
1641.
doth
he
not
thus
pass●●n●●ely
exp●●st●●●te
with
them
.
What
would
you
have
?
●●ve
I
de●●ed
to
passe
any
Bill
for
the
ease
and
Security
of
〈◊〉
Subje●●s
;
there
is
a
judgement
from
Heaven
upon
this
Kingdom
,
if
these
Distractions
continue
.
God
so
deale
with
me
and
mine
,
as
all
my
thoughts
&
intentions
are
upright
,
for
the
preservation
of
the
Lawes
of
the
Land
.
And
are
not
these
pledges
sufficient
to
dissolve
all
jealousies
,
if
ever
we
mean●
to
be
sa●ti●fied
,
and
to
●ssure
us
that
we
may
live
safe
and
fr●e
unde●
the
Gov●rnment
of
so
just
,
gracious
and
Religious
a
Prince●
if
working
he●ds
(
quibus
quieta
movere
magna
est
merc●s
)
●●o
love
to
sish
in
troubled
waters
,
and
think
the
dist●●b●nce
of
the
publique
Peace
a
sufficient
hire
to
set
them
on
work
.
)
did
not
purposely
for
their
owne
advantage
,
and
by-ends
,
labour
to
cast
the
mist
of
causelesse
feares
and
jealousies
,
before
the
People
meerely
to
startle
them
into
a
posture
of
warre
,
As
that
printed
relation
of
the
Taylors
in
Moorefield
,
of
the
Stable
of
horses
under
ground
,
of
the
D●nish
Fleete
,
th●t
was
discomfited
by
Van
Trump
long
since
;
besides
ot●er
strange
horrid
treasonable
discoveryes
,
and
Letters
which
came
God
knowes
from
whence
?
that
were
purposely
feigned
and
devised
,
to
hinder
a
right
understanding
between
the
King
and
his
People
,
and
to
embroyle
the
Kindome
in
a
Civill
Warre
.
Whereas
we
feele
to
our
just
griefe
,
and
hope
we
may
truly
affirme
,
withour
danger
of
being
branded
with
the
blacke
Stigmaticall
name
of
Malignants
,
that
there
was
nothing
formerly
suff●red
by
us
,
the
free
borne
Subjects
of
this
Land
;
which
hath
not
upon
the
same
pretences
,
but
with
lesse
colour
been
since
acted
and
exceeded
by
those
who
were
called
together
to
ease
us
of
the
like
sufferings
,
for
our
Estates
have
been
taken
away
without
our
consent
,
in
defence
of
our
Property
;
our
Persons
have
been
imprisoned
without
just
cause
,
in
defence
of
our
Libertyes
;
and
our
condition
(
as
one
observes
at
this
present
,
is
so
farre
from
being
bettered
,
that
't
is
grown
extreamely
worse
,
as
if
all
the
evills
of
former
times
,
had
been
Epitomized
into
the
volume
of
two
ye●res
last
past
;
and
the
Quintissence
of
ours
and
the
former
Ages
grievances
had
been
extracted
,
and
given
us
at
one
draught
.
See
the
Complaint
to
the
House
of
Commons
Eristes
.
But
may
not
the
two
Houses
of
Parliament
who
are
the
representative
body
of
the
Kingdom
,
summon
and
authorize
all
the
able
freeborn
Subjects
of
the
Land
,
to
take
up
Arms
against
the
King
in
maintenance
of
them
and
their
Priviledges
when
they
are
deserted
,
and
their
Priledges
infringed
by
the
King
,
which
is
just
the
case
of
the
two
Houses
of
Parliament
at
this
present
.
Irenaeus
.
First
the
King
hath
not
deserted
His
Parliament
,
but
was
forced
to
leave
His
Pallace
at
White
Hall
,
and
to
take
shelter
elsewhere
,
because
His
sacred
Person
could
not
there
be
safe
,
from
the
danger-threatning
uproares
,
and
●umults
of
a
heady
misguided
,
masterlesse
multitude
,
and
it
was
not
fit
to
m●ke
Majesty
so
cheape
,
and
despicable
,
as
to
expose
it
to
the
base
and
barbarous
affronts
of
a
sedit
ou●
huddle
.
Secon●ly
,
so
farre
is
His
Majesty
from
infringing
any
just
or
undoubted
Priviledge
of
Parliament
,
that
in
his
answer
to
a
Booke
intituled
a
Remonstran
e
of
the
Lords
and
Commons
May
19.
1642.
He
desires
his
actions
may
no
longer
prosper
,
then
they
shall
be
directed
,
to
the
maintenance
of
all
the
Rights
,
and
freedome
of
Parliament
,
in
the
allowance
and
protection
of
all
their
just
Priviledges
.
And
let
the
two
Houses
of
Parliament
exhibit
a
list
of
the
Priviledges
,
not
only
belong●ng
to
the
being
and
efficacy
of
P●rliaments
,
but
to
the
honour
also
and
complement
of
them
,
and
clearely
declare
them
to
be
true
,
just
and
undoubted
Priviledges
,
and
I
am
confident
they
shall
have
His
Majesties
allowance
and
approbation
;
●ea
I
d●re
be
bold
to
say
,
they
shall
have
observ●nce
al●o
,
from
those
that
are
nick-named
Malignants
;
but
till
●●ey
be
declared
by
them
,
how
can
they
b●
observe●●●y
u●
reason
ought
to
be
sati
fied
,
before
obe●ience
m●y
be
expected
,
especially
in
point●
of
such
high
●o●ce●●ment
,
wherein
our
Laws
,
Liberties
,
Estates
,
yea
even
our
very
soules
are
interessed
,
and
though
we
be
falsely
Christened
the
Popish
Army
,
for
discharging
our
Loyalty
and
duty
to
our
Soveraigne
;
yet
thu●
farre
at
least
we
are
Pro●●stants
,
that
we
will
not
resigne
up
our
underst●ndings
to
t●eir
infallibility
;
and
in
a
Popish
way
yeeld
blind
obedience
to
all
their
Votes
,
bef●re
we
know
them
to
be
just
and
legall
,
which
we
have
more
reason
now
to
suspect
then
ever
.
First
because
the
two
Houses
of
Parliament
now
sitting
have
disclaimed
the
legall
way
of
proceeding
in
former
Parliaments
,
according
to
the
warranted
rule
of
the
Law
,
beside
that
which
is
recorded
in
their
owne
breasts
.
2.
Because
we
see
that
a
number
the
farre
greater
number
of
approved
able
men
,
whose
Ability
,
Wisdom
,
Moderation
,
Judgement
,
and
Sufficiency
,
were
the
only
inducement
of
their
Countries
Elections
,
have
withdrawn
themselves
,
as
unusefull
Members
of
that
Body
,
out
of
a
dislike
of
such
disorderly
unwarrantable
proceedings
,
and
for
that
they
were
debarred
of
those
two
grand
Priviledges
,
which
conduce
to
the
very
being
of
Parliaments
,
viz.
Liberty
of
Speech
,
and
Liberty
of
Accesse
,
th●t
they
could
neither
freely
come
,
nor
freely
Vote
,
being
from
without
menaced
,
affronted
,
assaulted
by
the
Rabble
,
and
within
censured
,
fined
imprisoned
,
or
banished
for
discharging
their
duty
to
God
,
their
King
,
&
Country
,
by
such
of
their
own
fellow-Members
,
who
make
wit
,
and
the
Kings
favour
,
hainous
crimes
;
Loyalty
,
Treason
;
and
Conformity
,
Popery
.
Eristes
.
But
they
are
the
representative
body
of
the
Kingdom
,
and
we
whom
they
represent
are
bound
to
be
in
a
readinesse
upon
their
summons
,
to
secure
their
actions
from
neglect
and
contempt
.
Irenae●●
.
Suppose
one
whom
we
Elect
a
Burgesse
of
Parliament
,
or
a
Knight
of
the
Shire
speak
,
or
endeavour
to
enact
Treason
,
doth
our
Election
bind
us
to
secure
him
?
or
will
future
Parliaments
blam●
us
hereafter
for
giving
up
so
great
a
Delinquent
to
t●e
Justice
of
the
Law
?
I
presume
they
will
not
.
The
Commons
doe
not
represent
the
People
in
any
thing
which
the
Law
hath
not
trusted
to
them
;
but
neither
the
Law
of
God
,
nor
the
Law
of
Nature
,
nor
the
Law
of
the
Land
have
trusted
the
Subject
with
the
Sword
,
or
with
a
power
of
making
Warre
against
their
Soveraigne
,
in
whose
name
,
and
by
whose
authority
onely
the
Sword
is
to
be
drawn
;
therefore
if
the
representative
body
attempt
any
such
law
lesse
,
and
unlawfull
Act
,
we
may
not
second
or
abet
them
in
it
,
but
must
mainely
oppose
them
to
the
utmost
of
our
power
.
Non
tribuamus
dandi
regni
atque
imperii
potestatem
nisi
Deo
vero
,
qui
dat
regnum
caelorum
solis
p●is
regnum
vero
terre●um
&
pei●
&
impiis
sicut
ei
placet
,
cui
nihil
injuste
placet
.
Aug.
de
Civit
.
Dei
,
lib.
5.
cap.
21.
Et
paulo
post
qui
Mario
,
ipse
Caio
Ca●●ari
qui
Augu●
o
●●se
&
.
Neroni
&c.
regnum
dedit
,
First
the
Law
of
God
,
that
teacheth
us
to
feare
God
and
the
King
,
and
nor
to
fight
against
Him
,
Prov.
24.21.30.31
.
And
it
tells
us
,
That
all
who
live
under
a
Monarchicall
Regiment
,
ought
to
submit
unto
the
King
as
Supreame
,
1
Pet.
2.13
.
And
●t
puts
no
difference
between
good
and
bad
Princes
in
point
of
subjection
,
for
,
God
(
saith
Saint
Augustine
)
that
gave
the
Empire
to
Augustus
,
a
milde
and
gracious
Prince
,
gave
it
to
Nero
,
a
very
monster
of
men
,
He
that
gave
it
●o
Constantine
,
a
most
worthy
Christian
Emperou●
,
gave
it
to
Julian
a
most
damnable
Apostata
;
And
be
the
Magistrate
Jew
or
Gentile
,
Christian
or
Heathen
,
good
or
bad
,
he
hath
his
authority
of
Government
from
God
,
the
supreame
Moderator
and
Governour
of
the
whole
World
.
In
respect
whereof
we
are
bound
for
Conscience
sake
towards
God
to
be
subject
unto
him
.
Must
Masters
be
submitted
unto
notwithstanding
their
curstinesse
?
1
Pet.
2.18
.
And
may
Princes
be
oppugned
it
too
sharpe
?
)
Israel
rose
not
against
David
in
the
cause
of
Vriah
,
nor
against
Solomon
in
a
worse
c●use
,
Idolatry
;
nor
against
Saul
,
though
a
Murdering
and
Massacring
King
.
All
the
Kings
of
Israel
were
open
Idolaters
,
Jehu
not
excepted
,
and
the
greater
p●t
of
the
Kings
of
Judah
,
fourt●en
of
them
were
likewis●
pl
●n
Idolaters
,
yet
no
Priest
or
Prophet
taught
the
People
to
resist
one
of
them
.
God
hath
expresse●y
comm●n●ed
all
Inferiours
to
be
subject
to
the
Sup●ri●ur
M●gistr●te
.
Now
subordinate
M●gistrate
,
th●ng●
they
be
Sup●riour
to
ot●ers
;
yet
in
a
Monarchy
the●
are
●ll
inferiour
to
the
King
;
for
as
in
Logick
,
that
Ge●u●
which
is
c●lled
s●●alte●num
,
though
it
be
Genu●
in
resp●ct
of
those
S●e
●●s
t●●t
●r●
〈◊〉
●er
it
,
●et
in
regard
of
the
Genu●
●bove
,
i●
is
but
a
Species
.
Ev●n
so
Subordinate
M●gistrates
w●at
p●●ce
soever
●●ey
●o●d
in
rel●tion
to
their
inf●ri●u
,
in
respect
to
their
Sover●igne
they
are
but
meere
Subjects
,
and
owe
subj●ction
to
Him
a●
far
●s
any
other
,
and
no
Ear●●ly
Court
can
l●cense
inferiours
of
what
rank
or
quality
soever
,
to
violate
or
frusta●e
that
Heavenly
precept
which
commands
them
to
be
subject
to
their
Superiour
.
Rom.
13.1
.
and
not
to
resist
Him
,
ve●s
.
4.
Be
the
Cause
never
so
just
(
if
the
Person
be
not
authorized
by
God
to
dr●w
the
sword
)
they
be
no
just
and
lawfull
Warres
,
but
barb●rous
and
rebellious
upro●res
.
For
say
when
Malefactors
are
put
to
death
,
may
private
men
put
them
to
death
without
the
Magistrate
?
certainly
they
may
not
,
and
if
they
doe
,
be
they
not
Murderers
)
though
the
crime
which
they
revenge
be
worthy
of
death
)
doubtlesse
they
be
,
then
if
in
private
punishments
men
may
not
presume
without
his
aut●ority
that
beareth
the
Sword
,
much
lesse
may
they
venture
upon
open
Warres
,
except
they
be
directly
warranted
from
him
that
hath
the
sword
from
God
,
to
take
vengeance
on
the
wicked
;
least
of
all
may
they
beare
Armes
against
their
Soveraigne
.
Princes
they
beare
the
sword
o●er
others
,
not
others
over
them
,
Subjects
may
be
punished
by
them
,
they
by
none
but
God
whose
place
they
supply
.
And
as
the
Law
of
God
doth
not
trust
Subjects
with
the
sword
against
their
Soveraigne
,
no
more
doth
the
law
of
Nature
:
for
though
the
law
of
Nature
teacheth
us
to
defend
our selves
from
violence
and
wrong
,
(
as
Borough●
objects
)
though
it
be
the
most
naturall
thing
in
the
world
,
for
every
thing
to
preserve
it selfe
;
naturall
for
a
man
to
preserve
himselfe
,
naturall
for
a
community
(
as
Bridges
alledges
to
justifie
the
Lawfullnesse
of
that
Warre
which
the
two
Houses
of
Parliament
sitting
,
have
raised
and
levyed
against
the
King
:
)
yet
by
the
dictate●
of
nature
,
neither
Man
not
Communities
of
men
are
taught
to
defend
and
pres●rve
themselves
in
a
disorderly
,
and
unnaturall
way
;
now
it
is
against
Order
,
and
a
Monster
in
nature
and
policy
,
for
a
Child
to
chastize
his
Father
,
for
a
S●rv●nt
to
punish
his
Master
,
for
a
Souldier
to
fight
against
his
Generall
,
Colonell
,
or
Captaine
,
no
lesse
disorderly
and
unnaturall
is
it
for
a
Subject
to
fight
against
his
Soveraigne
,
who
is
Parens
●atriae
the
Father
of
the
Common-wealth
:
he
that
faith
the
Law
of
Nature
gives
power
to
Inferiours
over
or
against
their
Superiours
,
though
for
selfe
preservation
is
fitter
to
be
purged
from
Frenzy
,
then
answered
by
Divinity
.
If
the
case
were
so
that
either
the
Parent
must
kill
the
Childe
,
or
the
Childe
the
Father
,
no
man
,
I
suppose
,
in
his
right
wits
,
but
would
think
it
becommeth
the
Childe
,
who
hath
his
being
from
his
Father
,
rather
to
suffer
,
then
to
destroy
the
Fountain
whence
he
originally
sprang
;
and
yet
Parents
have
not
so
great
power
over
their
Children
,
as
Kings
over
their
Subjects
.
Kings
have
power
of
Life
and
Death
,
which
Parents
have
not
;
and
the
M●sters
power
over
his
servants
,
is
lesse
then
the
power
of
Parents
over
their
Children
.
Lastly
,
Neither
doth
the
Law
of
the
Land
entrust
Subjects
with
the
Sword
against
their
Soveraigne
,
for
by
the
Law
of
the
Land
,
all
we
that
be
Subjects
,
above
the
age
of
eighteen
yeares
,
are
bound
to
sweare
Allegiance
to
our
Soveraigne
Lord
the
Ki●g
.
There
was
an
O
th
enacted
,
Anno
3
,
Jacobi
,
wherein
●e
that
t
ke●
it
swe●re●
,
That
he
will
bear
Faith
and
true
Allegi●nce
to
His
M
j●sty
.
H●●
He●res
and
Successors
,
&c.
And
Him
●nd
them
will
de●en●
to
the
utmost
of
hi●
power
against
all
Con●p●●icies
and
A●●mpts
whatsoever
,
whi●h
shall
be
made
agai●st
H●●
or
t●●r
Persons
,
their
cro●n
&
dignity
,
&c.
A●d
it
was
fur●●●r
enacted
by
Parliament
,
7
,
Jacobi
,
That
al●
and
●very
P●rson
and
P●●so●s
,
as
well
Ecclesi●sticall
●s
C●vill
,
of
wh●t
Sta●e
,
Dignity
,
Qu●lity
,
or
D●gree
●o●ver
●e
o●
they
b●
,
above
the
age
of
eighteen
yeares
,
in
that
Act
mentioned
,
shall
take
the
said
Oath
.
And
if
all
the
Sub●ects
in
the
Land
above
eighteen
ye●res
old
,
have
(
as
by
Law
they
are
bound
)
taken
the
s●id
O●th
,
unlesse
they
will
wittingly
and
willingly
forsweare
themselves
,
they
must
with
all
their
power
defend
the
Kings
Person
and
Dignity
,
and
by
consequence
,
they
may
not
oppose
either
,
or
doe
such
things
,
as
may
endanger
His
Person
,
and
lessen
His
Authority
and
Dignity
.
Neither
may
they
be
Newters
and
sit
still
suffering
others
to
wrong
him
;
but
they
must
stand
up
to
maintaine
his
right
,
and
to
vindicate
his
wrong
.
And
they
must
defend
him
by
purse
,
bodily
service
,
or
what
way
soever
they
can
,
else
they
are
forsworne
.
Eristes
.
But
may
we
not
sometimes
lawfully
deny
obedience
to
the
Kings
verball
or
Personall
Commands
.
Irenaeus
.
Yes
in
some
cases
it
is
not
only
lawfull
,
but
necessary
to
disobey
the
command
of
the
King
,
as
when
God
commands
one
thing
,
and
the
King
in
a
menacing
and
threatning
way
commands
another
:
then
that
Speech
is
seasonable
.
Da
veniam
Imperator
,
tu
carcerem
,
ille
Gehennam
minatur
,
Give
leave
O
Emperour
,
thou
threatnest
my
body
with
imprisonment
,
but
God
can
cast
both
my
Soule
and
Body
into
Hell
,
the
worst
and
most
darkesome
Prison
of
all
others
.
In
such
a
case
we
may
and
must
neglect
our
duty
to
our
Prince
,
rather
then
forget
our
duety
to
God
.
Nam
Regum
timendorum
in
proprios
Greges
Reges
in
ipsos
Imperium
est
Jovis
.
For
Kings
though
they
be
Superiours
in
regard
of
their
Subjects
,
yet
are
they
inferiour
unto
God
.
Omne
sub
regno
graviore
regnum
est
.
Every
Kingdom
on
Earth
is
under
a
greater
in
Heaven
.
And
the
Apostolicall
Canon
,
Rom.
13.1
.
which
wills
us
to
be
subject
to
the
higher
powers
before
the
lower
amongst
men
,
doth
by
Analogy
instruct
us
to
be
principally
subject
to
that
highest
power
,
by
whom
the
Powers
on
Earth
are
ordained
,
and
set
in
Order
one
above
another
.
When
Pharaoh
King
of
Egypt
commanded
the
Hebrew
Midwives
to
strangle
the
Hebrew
Male
Children
in
the
birth
,
they
feared
God
and
did
not
the
command
of
the
King
,
Exod.
1.17
.
When
Nebuchadnezz●r
having
erected
a
Golden
Image
,
commanded
all
people
to
fall
down
and
worship
it
,
under
penalty
of
being
cast
into
the
hot
fiery
●●rna
●
,
●hadracke
,
M●sech
and
Abednego
refused
to
d●●
the
command
of
the
King
,
because
the
Law
of
God
forbad
them
to
doe
it
,
Dan.
3.18
.
When
Darius
had
signed
a
Decree
,
That
none
should
make
any
Petition
to
God
,
save
only
to
him
for
certaine
dayes
;
Daniel
,
notwithstanding
the
Decree
,
went
into
his
House
,
and
his
Chamber
Windowes
●eing
opened
towards
J●rusalem
,
kneeled
upon
his
knees
three
times
a
day
,
and
prayed
to
his
God
,
contrary
to
the
signed
Decree
,
and
exp●esse
command
of
the
King
,
Dan.
6.10
.
The
seven
Brethren
,
though
Antiochus
Epiphanes
,
or
rather
Epimanes
,
threatned
to
torment
them
with
scourges
and
whippes
,
yet
they
would
not
,
by
all
the
threatnings
and
exquisite
torment●
that
●e
could
use
,
be
compelled
to
taste
of
Swine
flesh
,
because
it
was
against
the
Law
of
their
God
,
1
Ma●ab
.
7.1
.
And
Julians
Christian
Souldiers
though
they
readily
sought
his
B●ttells
,
and
obeyed
him
when
he
commanded
thing●
lawfull
;
yet
,
Quando
veniebatur
ad
causam
Christi
,
Secondly
,
That
denying
obedience
,
we
doe
it
in
all
humility
,
without
scandall
and
contempt
.
Thirdly
,
That
yet
we
be
content
to
obey
passively
,
without
resisting
the
higher
power
.
For
,
even
then
,
when
we
cannot
with
a
safe
Conscience
obey
the
command
of
the
King
,
because
we
have
received
a
cou●ter-command
from
God
,
we
must
be
subject
to
him
notwithstanding
,
and
not
dare
to
rise
up
against
him
,
Nam
qui
i●s●rgit
in
Ch●istum
Domini
,
Rogamus
Auguste
,
non
pugnamus
,
We
om●●nt
,
O
Emperour
,
we
sight
not
,
perhaps
you
will
say
,
t●ey
durst
not
;
yes
,
Non
ti●emus
,
&
tamen
rogamus
;
We
se●●
not
the
Emperours
Forces
,
yet
we
entreat
.
The
like
Spe●ch
S●int
Bernard
useth
in
an
Epistle
of
his
to
Lewis
the
French
King
,
Stabimus
,
&
pugnahimus
usque
ad
mortem
(
si
ita
o●o●tuerit
)
pro
matre
nostra
Ecclesia
,
the
Ancient
Chur●hes
〈◊〉
time
,
when
they
had
Heathen
and
Pers●●●ng
Emp●●●rs
to
rule
over
them
,
yet
they
choose
rather
to
suffer
,
then
to
●●ke
●●s●stance
by
force
of
Armes
,
though
they
lacked
●either
〈◊〉
strength
to
withstand
the
Emperours
Forces
.
And
that
the
doctrine
of
resisting
Pri●●●
〈…〉
taught
by
the
ancient
Father
,
you
shall
he
〈◊〉
●onsi●●●ly
averred
by
some
Learned
Divin●
:
of
our
C●u●ch
who
were
best
seen
and
verst
in
their
Writings
;
No
O●tho●o●
Father
did
by
Word
or
Writing
〈◊〉
resist
〈◊〉
fo●
the
space
of
a
thousand
yeares
after
Christ
,
●e●l●●●
〈◊〉
cap.
19.
Sect.
19.
The
worthy
Fathers
and
Bishop●
of
the
Church
,
perswaded
themselves
that
they
owed
all
duty
●o
Kings
,
though
Infidels
and
Heretickes
,
Feild
,
lib.
5.
cap.
45.
The
Doctrine
which
teacheth
resistance
of
Prince●
is
wicked
,
having
neither
Scripture
,
Councell
,
nor
Father
which
avowed
it
for
a
thousand
yeares
.
Bilsons
true
diff●ren●●
between
Christian
Subjection
,
and
Unchristian
R●bellion
part
3.
in
whom
we
often
meet
with
these
or
the
like
pa●sages
.
Whether
Princes
be
with
God
or
against
God
;
either
we
must
obey
their
Commandement
,
or
abide
the
●●nishment
(
if
we
will
be
Subjects
.
)
Princes
must
be
obeyed
,
or
endured
;
Either
obedien●●
to
their
Wills
,
or
submission
to
the
Sword
is
due
by
Go●
Law
.
God
is
not
served
with
resisting
the
Sword
,
but
with
dutifull
obedience
to
Magistrate●
,
when
their
commands
agr●●
with
his
,
and
in
case
their
Wills
be
dissonant
from
his
,
th●●
is
he
served
with
meeknesse
and
readinesse
to
beare
〈◊〉
abide
that
which
earthly
powers
shall
inflict
,
this
was
the
cause
why
the
Church
of
Christ
alwayes
rejoyced
in
the
Blood
of
their
Martyrs
,
patiently
suffering
the
cruell
rage
,
both
of
Pagans
and
Arrians
,
and
never
favoured
any
tumults
of
Rebells
assembling
themselves
to
withstand
authority
.
That
conceit
then
of
Bridges
is
fond
,
foolish
,
and
unwarrantable
,
who
thinks
that
many
Christian
Martyrs
in
the
Primitive
Church
,
would
so
farre
have
resisted
the
Roman
Emperours
,
that
they
would
have
saved
their
own
Lives
,
if
the
Senate
of
Rome
,
or
the
People
of
the
Roman
Empire
would
have
joyned
with
them
.
Tertullian
disclaimed
this
fancy
with
an
absit
?
God
forbid
that
we
Christians
should
defend
our selves
against
our
Emperours
by
humane
force
.
There
can
be
no
Warre
made
against
us
;
but
we
are
fit
and
sufficient
for
it
(
if
we
would
seek
revenge
of
our
persecutors
)
but
our
Christian
discipline
and
profession
is
rather
to
be
slain
,
then
to
slay
,
Tertul
,
Apologet
,
cap.
37.
Saint
Cyprian
expresseth
the
same
Christian
profession
,
Erisles
.
But
what
if
the
Kingdom
see
it selfe
in
imminent
danger
,
most
likely
to
be
ruinated
by
the
King
and
His
Cavaliers
,
may
it
not
stand
up
to
defend
it selfe
by
force
of
Armes
?
Is
not
Salus
Populi
Suprema
Lex
?
The
safety
of
the
People
the
Supreme
Law
?
The
preservation
of
the
Kingdom
and
of
the
Religion
,
Laws
and
Liberties
thereof
,
to
be
preferred
before
subjection
to
the
King
?
Irenaeus
.
First
,
God
be
thanked
,
that
is
not
our
case
,
for
as
that
Gentleman
of
quality
who
wrote
the
Review
of
the
Observations
upon
some
of
His
Majesties
late
Answers
and
Expresses
,
well
Observes
;
No
King
of
this
Realme
hath
granted
more
for
the
good
,
ease
,
benefit
,
and
behoofe
of
His
Subjects
,
then
His
Majesty
hath
done
,
had
we
thankfull
hearts
to
acknowledge
it
,
witnesse
His
damming
of
Ship-Money
,
Monopolies
,
&c.
And
His
yeelding
to
the
regulation
of
whatsoever
further
grievance
should
be
found
in
the
Commonwealth
.
What
more
gracious
motion
could
be
made
by
a
Prince
to
His
People
,
then
that
which
His
Majesty
made
in
His
Message
to
both
Houses
of
Parliament
,
Ian.
20.
1641.
Wherin
He
moved
them
with
all
speed
to
fall
into
a
serious
considerations
of
these
〈◊〉
,
whi●h
they
should
hold
necessary
for
the
present
and
future
establishment
of
their
Privi●e●…es
,
the
free
and
quiet
enjoying
of
their
Estates
and
fortunes
,
the
Liberties
of
their
〈◊〉
the
security
of
the
true
Religion
now
professed
in
the
Church
of
England
,
and
the
setling
〈◊〉
Ceremonies
,
in
such
a
d●s
ent
a●…
c●…ly
manner
,
as
might
take
away
all
just
o●…
offence
.
Is
this
the
gr●tious
motion
of
a
King
,
that
intends
the
ruine
and
subversion
of
His
Kingdom
?
God
be
Judge
between
Him
and
them
,
that
would
fasten
so
false
an●
foule
an
aspersion
upon
a
Prince
unparalelled
for
clemency
and
piety
.
Secondly
,
Though
the
King
should
in
a
Violent
,
and
Tyrannicall
way
goe
about
to
oppresse
His
People
,
though
really
and
truely
there
were
such
dangers
threatned
both
to
the
Church
and
State
(
as
is
pretended
;
)
yet
unlawfull
means
(
such
as
is
resisting
the
Supreme
Magistrate
in
a
free
Monarchy
)
to
defend
our selves
from
unjust
violence
and
oppression
ought
not
to
be
used
.
Suffering
is
commanded
and
commended
unto
us
in
the
Scripture
,
resisting
is
forbidden
,
Rom.
13.2
.
Our
Saviour
foreshewing
his
Disciples
that
they
should
be
brought
before
Kings
and
Rulers
,
and
be
cruelly
entreated
,
saith
not
,
and
he
that
first
Rebells
,
but
he
that
endureth
to
the
end
shall
be
saved
,
Mat.
10.
And
again
,
not
with
violence
resist
them
,
but
in
patience
possesse
your
Soule
,
Luke
21.
This
is
the
way
for
all
Christian
Subjects
to
conquer
Tyrants
,
not
to
resist
the
Supreme
Power
though
Tyrannically
abused
,
least
we
be
damned
,
but
rather
to
suffer
that
we
may
be
Crowned
.
When
either
we
cannot
escape
by
flight
,
or
abate
&
stop
the
fury
of
Tyrants
,
by
our
Teares
and
Prayers
to
God
.
The
Ancient
Fathers
allowed
no
other
Weapons
to
Christian
Subjects
against
persecuting
Tyrants
;
but
only
these
foure
,
Preces
,
&
Lachrymas
,
patientiam
,
&
sugam
.
Prayers
,
and
Tears
,
Patience
,
and
Flight
.
And
it
is
observed
by
the
Learned
,
that
the
Churches
never
more
flourished
then
in
the
Primitive
times
,
when
they
used
these
defensive
Weapons
only
,
against
thee
only
have
I
sinned
.
Psal.
●1
.
4
.
he
had
sinned
against
others
,
yet
so
as
none
might
take
vengeance
of
him
for
his
sinne
but
only
God
.
This
I
am
sure
was
the
Divinity
of
Saint
Ambrose
,
Chrysostome
,
and
others
of
the
Ancient
Fathers
,
Reges
nullis
ad
paenam
vo●antur
legibus
,
tuti
imperii
potestate
.
Kings
are
safely
gu●rded
by
their
Imperi●ll
power
,
from
the
penalty
of
hum●ne
Law
.
Ambrose
Enar●at
,
in
Psal.
51.
Rex
etsi
Leges
in
●otesta●●
,
b●●et
ut
impune
delinquat
,
Deo
tamen
subditus
est
,
&
su●●icit
illi
in
●aenam
,
quod
De●m
expectet
ultorem
.
A
King
〈…〉
the
Laws
so
farre
in
His
power
,
th●t
He
is
not
puni●h
〈◊〉
by
them
,
but
may
br●●ke
them
wit●out
〈…〉
,
yet
he
is
subject
to
God
,
and
it
m●y
●uffi●●
〈◊〉
He
hath
Go●
to
take
venge●●ce
of
him
,
to
whos●
w●●t●●
by
t●e
●buse
of
His
power
,
He
m●kes
himsel●●
〈…〉
●●●●s●●●●m
in
Psal
.
118.
O
〈◊〉
17.
Nemo
lege●
〈…〉
Reges
i●
qui●●●
preva●i●tio●●
i●
〈…〉
enim
dect●um
est
impium●
〈…〉
ag●●
.
None
may
break
the
Laws
o●
Kin●●●●
〈…〉
punishm●nt
,
but
Kings
themselves
,
w●om
〈◊〉
●●arged
with
the
tra●sgression
of
their
own
Law
〈◊〉
it
w●s
wi●ely
s●i●
,
that
he
is
an
u●godly
man
that
say
〈…〉
King
.
Thou
●od
wickedly
.
Cyrill
.
●astly
,
be
it
so
that
Salus
P●●u●i
s●●rema
Lex
,
the
safety
of
the
People
,
is
t●e
Sup●●m●
L●w
,
yet
experience
tells
us
that
it
is
safer
for
a
p●op●●
not
to
resist
,
then
to
resist
their
Prince
by
force
of
Ann
,
for
what
mischiefe
is
not
Civill
Warre
accompanied
with
?
it
never
comes
alone
,
but
is
accompanyed
with
Rapine
,
Spoyle
,
Robbery
,
Plundring
,
and
all
im●ginary
evill
,
whereas
due
subjection
to
the
Prince
,
is
the
caus●
of
tranquility
,
peace
,
order
,
prosperity
,
and
happinesse
in
the
State
,
and
the
onely
way
to
preserve
the
Common-wealth
in
safety
.
Theopompus
King
of
Sparta
speaking
to
one
of
hi●
Domestick
servants
,
who
told
him
that
the
Spartan
affaires
did
prosper
well
,
because
they
had
Kings
who
knew
how
to
governe
well
;
nay
rather
,
saith
he
,
because
the
People
know
well
how
to
obey
;
imputing
the
long
continuance
and
flourishing
of
the
Spartan
Sate
,
not
so
much
to
the
skilfull
Government
of
their
Kings
,
as
to
the
ready
subjection
and
willing
obedience
of
the
People
.
And
so
long
as
we
demeaned
our selves
as
Loyall
Subjects
,
God
blessed
us
with
abundance
of
Peace
,
and
temporall
felicity
,
even
to
the
envie
of
all
other
Nations
round
about
us
.
But
since
(
some
out
of
an
humour
and
desire
to
be
Subjects
without
subjection
,
have
turned
disloyall
to
their
Soveraigne
,
and
risen
up
in
armes
against
Him
)
our
tre●sures
have
been
exhatisted
,
our
Lands
mightily
impoverished
by
the
expensive
oppression
of
Warre
,
and
this
once
flourishing
Kingdom
and
Nation
is
in
danger
to
be
brought
unto
utter
ruine
and
desolation
,
(
if
God
doe
not
timely
cease
these
seditious
Tumults
and
Commotions
,
by
instilling
Loyall
and
Peaceable
affections
into
the
hearts
of
those
who
have
occasioned
or
abetted
those
Tumults
.
Eristes
.
But
did
not
the
people
of
Israel
resist
Saul
their
King
by
force
of
arms
when
they
rescued
Jonathan
out
of
his
hand
,
1
Sam.
14.45
.
Did
not
David
take
up
defensive
armes
,
when
h●
gathered
six
hundred
Souldiers
together
to
defend
himselfe
against
the
violence
and
fury
of
Saul
,
his
Liege
Lord
and
Soveraigne
?
and
when
,
as
may
be
supposed
,
he
would
have
kept
Saul
out
of
Keilah
by
forcible
resistance
if
the
Keilites
would
have
stood
to
him
,
1.
Sam.
23.12
.
Nay
doth
not
the
Scripture
s●y
expresly
that
he
came
with
the
Philistins
against
Sau●
to
Battaile
,
1.
Sam.
12.19
.
Did
not
Elisha
the
Prophet
bid
the
Elders
of
Israel
use
the
Kings
M●ssenger
roughly
,
and
hold
him
fast
at
the
doore
2.
Kings
6.32
.
Did
〈◊〉
Azariah
the
High
Priest
,
and
four●score
Priest●
o●
t●e
Lord
that
were
valian●
men
,
violently
thrust
King
V●●●●h
out
of
the
Temple
af
er
he
became
Leprou●
?
2
Cron.
26.17.20
.
who
in
that
they
are
commended
for
●ithout
Men
(
saith
Bridges
)
it
shewes
that
their
worke
was
not
only
reproofe
,
but
resistance
.
Lastly
,
have
we
nor
warrantable
Exampl●●
and
●●●●dents
from
the
reformed
Churches
to
justifie
at
〈◊〉
up
Arms
in
our
own
defence
to
be
lawfull
.
Irenaeus
.
To
all
these
alledged
Ex●mples
I
may
answer
in
generall
,
that
we
Christians
o●ght
to
follo●
no
mans
,
●o
Churches
example
further
then
they
follow
Christ
.
1
Cor.
11.1
.
But
Christ
〈◊〉
●●●ght
us
either
by
pr●ctise
or
precept
to
resist
the
higher
power
;
he
both
by
Ex●mple
and
Precept
taught
the
contrary
;
for
he
left
us
an
example
of
patient
suffering
from
Aut●ority
,
not
of
resisting
Authority
,
1.
Pet.
2.21.23
.
and
when
Authority
caused
him
uniustly
to
be
apprehended
,
and
after
condemned
,
he
would
●o●
suffer
Peter
to
defend
●im
against
the
present
Aut●ority
●ith
the
sword
:
bu●
bad
him
put
up
the
sword
which
form●●y
he
h●d
〈◊〉
●wn
in
his
defence
,
telling
him
,
that
he
that
takes
〈◊〉
sword
without
deputation
from
Authority
,
or
against
authority
,
though
unjustly
abused
,
shall
p●rish
by
the
Sword
,
Mat.
26.52
.
admit
then
that
your
Testim●nies
and
Ex●mples
out
of
the
old
Testament
did
prove
it
in
some
case
to
be
lawfull
under
the
Law
to
take
up
defensive
arms
,
agai●st
Persons
in●ested
with
Sovreaigne
Power
,
can
you
shew
it
to
be
lawfull
u●der
the
Gospell
?
where
suffering
is
commande●
and
commended
,
rensting
forbidden
and
condemned
,
and
where
Christ's
meeke
Spirit
,
not
Eliahs
revengefull
spirit
,
is
to
guide
us
if
we
would
not
be
misguided
,
Luke
9.55
.
But
to
answer
your
allegations
more
punctually
,
as
you
have
no
proofe
out
of
the
new
,
so
you
have
none
out
of
the
old
Testament
to
legitimate
and
warrant
your
offensive
,
defensive
Weapons
.
To
begin
with
your
first
example
.
Though
the
People
were
then
in
arms
by
Sauls
owne
appointment
,
when
they
rescued
Jonathan
out
of
his
hands
,
yet
they
did
not
rescue
him
out
of
Sauls
hand
by
force
of
arms
.
Eristes
.
How
then
did
they
rescue
him
?
Iren●eus
.
Not
with
offensive
weapons
but
with
perswasiue
words
,
Shall
Jon●than
dye
(
say
they
)
who
hath
wrought
so
great
salvation
in
Israell
?
as
the
Lord
liveth
,
there
shall
●●t
an
haire
of
his
head
fall
to
the
ground
.
Or
as
Junius
and
Tremelius
two
famous
Interpreters
translate
the
words
by
way
of
interrogation
,
more
agreable
to
the
originall
,
An
tadere
debet
ullus
e
capillis
ejus
?
ought
their
to
fall
any
haire
of
his
head
to
the
ground
.
They
appeale
to
Saul
himselfe
(
say
these
learned
Interpreter●
)
whether
in
Conscience
he
ought
it
just
and
reasonable
that
Jonathan
should
dye
by
whose
meanes
they
were
all
then
alive
,
charging
his
Conscience
before
God
that
he
should
rather
have
resp●ct
to
Equity
then
his
rash
o●th
.
Thus
then
they
rescued
Jonathan
not
by
arms
but
by
arguments
,
(
as
A●●gal
did
Nabal
her
Hu●band
,
and
the
rest
of
her
Houshold
out
of
the
hand
of
David
,
who
had
in
like
manner
sworne
to
cut
them
all
off
,
1
Sam.
25.
)
or
if
the
People
here
pressed
violently
upon
Saul
in
making
a
mutiny
,
they
cannot
be
excused
,
saith
Peter
Martir
in
locum
,
and
so
the
example
is
either
imp●rtinently
alledged
,
or
else
b●ing
in
it selfe
in●x●us●ble
,
it
cannot
excuse
,
much
lesse
just●fie
your
do●●g●
.
Your
next
example
o●
test●mony
is
as
〈◊〉
to
the
purpose
as
the
former
,
for
D●vid
did
not
●●st●r
o●
gather
fix
hundred
Souldiers
together
,
they
resort●d
a●●
c●●●
to
him
of
their
own
accord
,
1
Sam.
22.1
.
Neit●●r
d●●
〈◊〉
m●ke
us●
of
their
help
to
defend
himselfe
ag●inst
t●e
V●o●ence
a●●
Fury
of
Saul
;
but
his
way
of
defen●e
wa●
by
fly●●g
,
and
h●ding
himselfe
from
Saul
,
not
by
resist●●●
,
〈◊〉
opposing
him
.
And
produce
,
if
you
●●n
,
one
syll●●●●e
〈…〉
Sacred
Story
,
to
shew
that
ever
David
m●de
offer
to
r●●st
Saul
,
when
he
c●me
●o
in●●de
him
.
Eri●tes
.
It
i●
more
then
probable
t●at
he
would
have
resisted
Saul
,
if
the
men
of
Keilah
would
have
stood
to
him
otherwise
b●ing
in
Keilah
,
why
did
he
enquire
whether
Saul
would
come
there
to
seek
him
?
and
he●ring
that
Saul
would
not
faile
to
come
down
,
why
did
he
further
enquire
whether
the
Keilites
would
deliver
him
into
the
hand
of
Saul
?
D●e
not
these
Q●a●●es
more
then
prob●bly
argue
,
That
David
had
a
minde
to
r●main
in
Ke●●a●
,
●nd
t●
defend
the
City
ag●inst
Saul
(
as
Sir
Jo●n
Hot●a●
did
H●●
against
His
M●j●sty
)
would
the
men
of
K●ilah
have
stu●k
close
to
him
.
Irenaeus
.
No
finely
,
the
r●●son
in
all
lik●li●ood
and
●ppearance
,
why
D●vid
w●s
thu●
solicitous
to
know
the
purpos●
of
Saul
,
and
the
Keilites
,
was
,
b●cause
●e
susp●cted
treacherous
deceit
in
the
men
of
Keil●●
,
Th●t
if
●e
st●y●
till
t●e
King
came
,
they
would
shut
th●
G●●●
,
and
keep
him
in
,
till
the
King
should
come
an●
appr●●end
him
,
and
not
suffe●
him
to
escape
by
s●●●●
,
〈◊〉
hi●
usu●ll
m●nn●r
was
.
For
he
enquires
of
God
,
●ill
the
●●n
of
Ke●●●
deliv●●
〈◊〉
?
Or
as
it
is
in
the
Marginall
reading
of
the
Bible
,
agreeable
to
the
Originall
,
Will
they
shut
me
up
?
Will
they
take
advantage
of
the
G●tes
and
Barres
of
this
walled
Ci●y
,
●nd
closely
shut
me
up
that
I
cannot
have
liberty
to
fly
from
Saul
when
he
commeth
?
His
purpose
was
to
fly
out
of
Keilah
,
and
not
to
defend
it
if
Saul
came
;
this
made
him
carefull
to
enquire
whether
the
men
of
Keilah
would
shut
the
Gates
upon
him
,
and
so
hinder
him
that
he
could
not
fly
from
Saul
,
according
to
his
wonted
Custome
;
There
is
not
then
here
the
least
shadow
of
a
proofe
for
defensive
Armes
,
unlesse
we
will
by
an
improbable
conjecture
make
Davids
purp●se
in
this
pl●ce
to
thwart
his
constan●
practise
and
prof●ssion
in
all
other
places
of
the
sacred
Story
,
where
his
dutifull
submissi●e
b●haviour
,
●umble
carriage
,
and
speeches
full
of
Loy●ll
respect
towards
Saul
are
Recorded
.
E●istes
.
Bu●
doth
not
the
Scriptu●e
in
plain
termes
say
that
David
went
with
the
Philistines
against
Saul
to
Battell
?
1
Chron.
12.19
.
Ire●ae●●
.
It
doth
;
yet
he
that
will
peruse
the
1
Sam.
29
may
there
reade
,
that
David
went
not
to
B●ttell
against
Saul
,
he
only
went
a
little
way
with
the
Philistines
that
we●t
to
battell
ag●inst
●im
,
and
the
Princes
of
t●e
Philisti●es
had
so
little
co●fidence
of
Davids
good
aff●ction
to
that
c●use
;
that
they
were
earnest
with
A●hish
their
Ki●g
to
●●d
him
back
as
a
m●n
●or
to
be
confided
in
,
s●yi●g
verse
4.
Make
this
fellow
returne
,
and
let
him
not
g●e
down
with●●
to
Battell
,
least
in
the
Battell
he
prove
an
Adversary
to
Vs
,
for
wherewith
should
he
reconcile
himselfe
to
his
Master
Saul
,
should
i●
not
be
with
the
heads
of
these
men
?
and
howsoever
he
seemed
unwilling
to
be
sent
back
,
yet
therein
(
saith
Oziander
)
he
did
but
dissemble
and
spake
otherwise
then
he
thought
,
he
was
glad
of
the
opportunity
given
to
returne
,
sayth
Peter
Martyr
,
though
he
flatteringly
glozed
with
the
King
by
pretending
the
contrary
,
and
to
think
that
David
had
any
cogitation
or
purpose
to
serve
a
Forraign
King
in
a
Battell
against
his
own
King
,
People
,
and
Nation
,
is
to
make
him
an
appar●nt
transgressor
of
the
Law
sayth
Willet
,
which
forbad
all
kind
of
Confederacy
,
with
uncircum●is●d
Nations
:
by
this
time
then
I
hope
you
see
that
Davids
Ex●mple
is
impertinently
produced
to
shew
the
lawfulnesse
o●
making
an
hostile
defensive
war
against
your
Soveraigne
.
Eristes
.
Wh●t
s●y
y●u
to
the
third
Example
of
Elisha
the
Proph●t
,
who
h●d
t●e
Elders
of
Israel
to
shut
the
doore
ag●inst
t●●
Kings
M●ssenger
that
came
to
take
away
his
head
,
and
t●●●●ld
him
f●st
?
Irenaeu●
.
I
s
y
t●●t
it
is
no
more
to
the
purpose
then
the
former
,
for
what
c●n
you
inferre
from
thence
more
then
this
?
th●t
it
is
l●wfull
to
hold
the
doore
fast
shut
against
a
Messenger
,
who
shall
in
a
violent
illegall
way
come
to
assaul●
〈◊〉
in
our
houses
,
though
he
come
from
the
King
?
thi●
no
doubt
m
y
be
done
cum
moderamine
in●ulpate
t●t●l●
.
But
what
if
the
King
should
come
in
Person
to
ass●ult
you
,
will
you
doe
m●re
then
shut
the
doore
?
will
you
t●ke
p●●●s
of
Or●n●●ce
,
Gu●s
,
P●kes
and
Pistols
,
an●
bid
him
be
●o●
,
or
else
you
will
set
him
away
with
a
p●w●er
?
should
the
Ki●g
in
a
viol●nt
illegall
way
off●r
to
smite
you
on
the
head
,
you
m●y
hold
up
your
hand
,
and
awa●d
the
blow
:
But
if
you
strike
him
again
,
there
is
no
Law
(
I
think
)
either
of
God
or
man
,
that
would
not
condemne
you
for
a
Traytor
in
so
doing
,
though
you
should
doe
it
in
your
own
defence
,
and
how
can
you
be
sure
,
when
you
come
with
Muskets
and
Cannons
into
the
open
Field
against
the
King
,
that
you
shall
not
doe
more
then
smite
him
,
horreseo
referens
(
even
that
which
I
tremble
to
speak
)
mortally
wound
his
sacred
Person
,
unlesse
you
can
command
your
Musquets
,
and
Cannons
that
they
should
not
hurt
him
,
as
well
as
any
other
.
Doe
not
then
palliate
your
opposition
with
the
name
of
a
meere
defensive
resistance
which
may
prove
so
hainously
offensive
,
and
contract
that
guilt
of
blood
upon
your
Soules
,
and
the
whole
land
,
as
would
draw
down
Gods
vengeance
both
upon
them
and
it
;
and
will
you
wrest
the
command
of
so
great
a
Prophet
(
as
Elisha
was
)
to
countenance
such
a
defence
,
as
might
in
event
prove
so
horridly
offensive
?
Quod
Omen
avertat
Deus
.
Eristes
.
What
say
you
to
the
last
example
of
Azariah
the
high
Priest
thrusting
Vzziah
the
King
(
after
he
became
Leprous
)
out
of
the
Temple
;
being
assisted
with
80
of
his
Brethren
,
who
are
commended
for
their
valour
in
so
doing
,
2
Chron.
26.17.20
.
Irenaeus
.
I
say
that
I
am
sorry
,
to
see
you
go
down
to
the
forge
of
the
Papists
,
there
to
sharpen
your
Weapons
of
defence
,
for
your
hostile
defensive
Warre
.
The
Papists
say
that
the
high
Priests
thrust
the
King
out
of
the
Temple
when
he
usurped
the
Priests
Office
,
Ergo
the
Pope
is
above
Kings
.
The
reason
of
their
inference
is
,
because
no
Inferiour
hath
power
to
lay
hands
on
a
Superiour
,
and
by
co-active
power
,
to
compell
or
repell
him
.
You
say
the
same
in
effect
,
with
a
little
change
of
the
persons
.
The
high
Priest
thrust
the
King
out
of
the
Temple
,
therefore
it
is
lawfull
for
the
People
to
resist
Kings
?
And
you
can
give
no
reason
of
this
inference
,
except
you
acknowledge
the
Peoples
Superiority
above
the
Prince
,
and
then
you
must
dispence
with
the
oath
of
Supremacy
,
and
wipe
out
that
Text
of
Saint
Peter
,
Where
he
wills
you
to
submit
to
the
King
as
Supreme
,
1
Pet.
2.17
.
Azariah
the
Priest
,
and
the
rest
of
the
Brethren
did
not
assaile
King
Vzziah's
Person
,
presuming
to
burne
Incense
on
the
Altar
of
God
,
neither
did
they
thrust
him
out
of
the
Temple
by
force
;
they
withstood
him
with
Words
,
rebuking
him
for
the
breach
of
Gods
Law
.
It
appertains
not
to
thee
Vzziah
to
burne
Incense
,
Not
with
Weapons
as
your
Martiall
Termes
import
,
and
when
the
King
would
not
be
a●monished
,
but
indignabundus
,
in
a
chafe
,
contemning
the
Priests
admonition
,
took
a
Censer
in
his
hand
to
offer
Incense
,
the
Lord
then
tooke
him
in
hand
,
and
caused
the
L●●prosie
to
rise
up
in
his
forehead
before
the
Priest
,
then
there
was
no
need
to
bid
him
depart
,
the
Text
saith
,
He
hastened
to
goe
out
because
the
Lord
had
smitten
him
.
God
then
thrust
him
out
,
and
the
Priests
thrust
him
out
,
a●●●e
●●●●ed
to
goe
ou●
,
God
thrust
him
our
by
infl●cting
the
visible
punishment
of
Leaprosie
upon
him
,
Jose
h.
du●iq
.
Ju●●c
.
lib.
9.
cap.
●1
.
the
Priest
thrust
him
out
by
sharpely
rebuking
him
,
p●o●●uncing
●im
uncleane
,
or
by
admonishing
him
that
the
L●●prousie
was
risen
up
in
his
forehead
,
and
then
being
told
that
the
spot
of
Leaprosie
was
upon
him
he
f
himselfe
hasted
to
goe
out
.
Eristes
.
But
in
that
the
Priests
are
commended
for
valian
men
it
sh●wes
that
their
worke
wa●
not
only
reproofe
but
resistance
(
●s
Bridges
observes
.
)
Irenaeus
.
And
is
it
no
argument
of
●alour
,
think
you
,
to
reprove
a
King
●penly
to
his
face
;
surely
,
albeit
some
dreaming
Pr●phets
who
feare
not
to
despise
Government
,
and
speak
evill
of
digniti●s
,
have
of
late
by
their
open
rayling
against
Princes
,
gone
about
to
make
their
Persons
contemptible
,
yet
in
former
times
they
were
had
in
such
awfull
regard
,
That
it
was
held
a
matter
of
courage
,
and
valour
to
reprove
them
:
because
such
reproofes
(
if
they
were
not
well
taken
,
might
cost
those
that
reproved
them
their
lives
,
as
it
did
John
Baptist
,
and
many
of
the
Prophets
.
And
therefore
God
when
he
sent
his
Prophets
to
reprove
Kings
,
he
often
bad
them
not
to
be
affraid
,
and
that
God
permitted
to
his
Prophets
or
Priests
under
the
Law
any
further
attempts
against
Princes
,
then
in
words
to
reprove
them
,
or
to
declare
his
will
and
precepts
unto
them
,
I
will
not
believe
till
I
have
better
authority
for
it
then
Bridges
his
observations
.
Eristes
.
But
we
have
warrantable
examples
and
Presidents
from
the
Reformed
Churches
of
Germany
,
France
,
Genevah
,
Scotland
,
Holland
,
to
justifie
our
taking
up
arms
in
our
own
defence
to
be
lawfull
,
●hough
against
the
King
.
Irenae●●
.
Your
Examples
from
Forraigne
Churches
,
without
they
have
warrant
from
the
word
of
God
for
what
they
did
,
will
be
but
weake
proofes
to
justifie
you
in
your
doings
,
though
you
could
prove
your
conformity
with
them
to
be
full
and
exact
in
all
p●rticular
Circumstances
.
But
more
distinctly
,
First
,
I
answer
that
none
of
the
forenamed
Protestant
Churches
have
inserted
this
amongst
the
Articles
of
their
Confessions
to
be
believed
,
as
a
positive
truth
,
that
it
is
lawfull
for
Subjects
to
take
up
defensive
arms
against
their
lawfull
Soveraigne
,
and
if
they
had
,
for
my
part
I
would
not
believe
it
,
unlesse
they
could
shew
better
authority
for
it
out
of
the
word
of
God
,
then
Buchanan
,
Knoxe
,
Boroughs
,
Bridges
,
or
any
of
that
Anti-monarchicall
Faction
have
done
.
Secondly
,
this
briefely
I
may
say
,
of
any
,
or
of
all
the
Reformed
Churches
,
that
if
they
had
not
Law
for
what
they
did
,
(
as
you
for
ought
I
know
have
none
for
your
defensive
Arms
against
the
King
)
then
their
doings
were
not
justifiable
by
the
Lawes
of
their
Country
in
foro
soli
much
lesse
by
the
Law
of
God
in
foro
poli
,
and
the
reason
why
I
dare
not
be
peremptory
in
passing
my
judgement
upon
the
facts
of
other
Churches
,
is
because
the
circumstances
must
be
fully
knowne
before
a
fact
can
be
rightly
discerned
,
or
judged
to
be
lawfull
or
unlawfull
,
&
I
have
not
so
busied
my selfe
in
other
Common-wealths
,
as
that
I
dare
definitively
pronounce
sentence
of
their
doings
,
being
perhaps
not
throughly
acquainted
with
the
ground
of
them
.
Thirdly
,
to
impure
to
a
whole
Church
,
that
which
is
taught
or
done
by
some
in
the
Church
,
or
a
facto
ad
jus
,
from
a
thing
done
by
some
in
an
Orthodox
Reformed
Church
to
argue
the
lawfulnesse
of
doing
it
,
were
ridiculous
,
for
many
things
are
taught
and
done
in
a
Church
,
which
are
not
taught
and
done
by
the
Church
,
and
that
which
is
done
by
a
prevailing
party
in
a
Church
,
is
often
done
without
the
allowance
and
approbation
of
the
best
Divines
in
that
Church
,
as
now
:
Should
the
decisions
of
the
pact
convention
of
Divines
in
this
Church
,
or
the
Votes
of
the
factious
Party
take
place
,
(
who
would
,
might
they
have
their
wills
,
lead
both
Church
and
State
in
Triumph
,
and
set
their
feet
upon
the
necke
of
Soveraignty
)
there
is
no
doubt
but
the
flower
of
the
Nobility
and
Gentry
in
this
Kingdom
,
both
the
Universityes
,
the
greatest
and
ablest
part
of
Divines
,
many
thousands
of
the
Kings
most
religious
loyall
Subjects
of
inferiour
rank
,
together
with
very
many
of
the
ablest
and
most
judicious
of
the
House
of
Commons
,
that
(
according
to
the
rules
of
Religion
,
Loyalty
,
and
Lawes
,
)
have
afforded
their
utmost
assistance
to
His
Majesty
;
should
all
be
censured
as
Delinquents
,
and
many
of
them
suffer
under
the
name
of
Malignants
:
&
ty
no
ne
(
I
presume
)
in
his
right
wits
could
beleeve
such
a
sentence
to
be
the
definitive
sentence
of
the
Church
and
State
essentially
considered
;
though
had
it
not
been
timely
withstood
,
it
might
and
would
have
been
the
sentence
of
a
prevailing
faction
,
in
the
Church
and
State
;
But
the
Lord
of
Hosts
,
I
trust
,
will
take
the
cause
of
his
Anointed
into
his
own
hands
,
and
fight
his
battells
,
and
not
suffer
His
Majesty
,
this
Church
and
Nation
to
be
so
triumphed
over
,
and
trampled
upon
,
without
a
speedy
revenge
of
such
high
and
hainous
indignities
.
Lastly
,
Summe
up
the
account
,
and
then
tell
me
whether
as
the
Primitive
Church
did
,
so
you
of
this
Church
and
Kingdome
may
not
gain
more
by
humble
supplicating
,
and
peaceable
submitting
to
Authority
,
then
ever
you
are
likely
to
gaine
by
a
violent
resisting
of
it
.
I
will
close
up
this
point
with
a
remarkeable
passage
out
of
Calvin
.
Si
a
saevo
principe
crudeliter
torquemur
,
si
ab
avaro
aut
luxurioso
rapaciter
expilamur
,
si
ab
ignavo
negligimur
,
si
ab
impio
denique
,
&
Sacrilego
vexamur
ob
pietatem
:
subeat
primum
delictorum
nostrorum
,
recordatio
quae
talibus
haud
dubio
Domini
flagellis
castigantur
,
Inde
humilitas
impatientiam
nostram
fraenabit
:
succurrat
deinde
,
&
haec
cogitatio
,
non
nostrum
esse
hujusmodi
malis
mederi
,
hoc
tantum
esse
reliqunum
,
ut
Domini
opem
imploremus
,
cujus
in
manu
sunt
Regum
Corda
,
&
Regnorum
Inclinationes
.
Calvin
Institut.
lib.
4.
cap.
20.
Sect.
29.
If
we
be
cruelly
oppressed
by
a
cruell
Prince
,
if
we
be
polled
,
and
pillaged
by
a
covetous
or
luxurious
Prince
,
if
we
be
negligently
governed
by
a
carelesse
Prince
,
if
for
godlinesse
we
be
(
as
God
be
thanked
we
are
not
)
persocuted
by
an
Impious
and
sacrilegious
Prince
,
let
us
in
the
first
place
remember
our
sins
,
which
,
no
doubt
,
are
corrected
by
God
with
such
scourges
;
this
will
be
a
means
to
bridle
our
impatience
with
humility
,
then
let
this
thought
come
into
our
minds
,
that
it
is
not
in
our
power
(
without
Gods
help
)
to
mend
or
remedy
such
evils
,
and
therefore
in
the
last
place
,
it
remaines
that
we
should
implore
the
help
of
God
in
whose
hands
are
the
hearts
of
Kings
,
and
inclinations
of
Kingdoms
.
Have
you
any
other
coulourable
pret●nces
which
may
in
some
sort
seemingly
excuse
,
though
in
no
sort
justifie
your
taking
up
Arms
to
resist
the
King
,
who
is
the
highest
power
in
this
Kingdom
next
under
God
,
and
therefore
cannot
be
resisted
without
perill
of
damnation
,
Rom.
13.2
Eristes
.
You
mistake
Irenaeus
,
we
doe
not
resist
the
King
or
his
legall
power
,
but
only
his
verball
personall
illegall
command
,
which
we
may
doe
without
danger
of
incurring
the
penalty
threatned
by
the
Apostle
to
such
as
resist
the
higher
power
,
Rom.
13.2
.
Irenaeus
.
The
Apostle
in
that
Chapter
commands
all
who
live
under
authority
to
be
subject
to
the
higher
power
,
and
proves
by
five
perswasive
convincing
reasons
,
that
they
ought
to
be
subject
.
First
,
ab
Authore
,
from
the
Author
of
all
power
qui●
non
est
potestas
nisi
a
Deo
,
because
there
is
no
power
but
of
God
.
Secondly
,
he
proveth
that
all
must
be
subject
to
the
higher
power
,
a
bono
ordinis
,
from
the
good
of
order
,
quia
potestates
quae
sunt
a
Deo
,
ordinatae
sunt
,
be●●use
the
power●
that
be
,
are
ordeined
and
set
in
order
by
God
one
above
another
,
and
we
should
be
Authors
of
confusion
,
and
perverters
of
that
comely
order
which
God
,
who
is
the
God
of
order
,
and
not
of
confusion
,
hath
ordeined
,
if
we
should
refuse
to
live
in
subjection
unto
him
,
whom
he
hath
appointed
to
rule
over
us
.
Thirdly
,
that
we
are
to
be
subject
to
the
higher
power
,
he
proves
a
malo
culpae
,
because
it
is
a
sin
to
resist
the
Supreame
Magistrate
,
or
the
higher
power
,
for
he
that
resisteth
the
power
,
resisteth
the
Ordinance
of
God
.
vers.
2.
Beware
then
how
thou
resist
thy
Prince
upon
any
pretence
or
take
p●rt
with
such
as
doe
resist
him
by
force
of
Arms
,
for
his
Person
is
sacred
,
his
ordination
divine
,
and
cannot
without
sin
be
resisted
.
Fourthly
,
that
we
must
be
subject
to
the
higher
power
the
Apostles
proves
a
malo
panae
,
f●om
the
evill
of
punishment
,
b●●●use
they
that
resist
,
and
will
not
be
subject
,
shall
unavoidably
and
deserv●●ly
receive
to
themselves
crim●
,
ju●gement
,
if
not
tempor●ll
in
this
world
,
yet
most
certainly
eternall
in
the
world
to
come
,
unlesse
they
repent
.
Lastly
,
be
proves
that
we
must
be
subject
to
the
higher
powers
a
bono
se●ie●atis
,
from
the
good
of
Society
,
because
we
that
live
in
a
civill
Society
,
receive
and
reape
much
good
by
their
government
,
they
are
the
Ministers
of
God
for
our
good
.
Were
there
no
King
appointed
to
rule
over
u●
,
we
should
soon
see
a
generall
Ar●xy
,
Disorder
and
Confusion
in
all
est●tes
;
in
the
Church
such
abuses
,
as
would
m●ke
us
to
abhorre
the
Sanctuary
of
the
Lord
:
in
the
Common-wealth
such
hai●ous
enormities
and
impieties
,
a●
would
vex
our
Soules
to
see
and
behold
them
.
In
the
17.
18.
19.
Chapters
of
the
Booke
of
Judges
,
there
●●e
may
read
of
disorder
upon
disorder
,
and
still
in
the
close
this
is
alledged
as
the
chiefe
cause
of
all
those
disorders
,
That
there
was
no
King
in
Israel
,
to
curb
and
restraine
the
insolent
unruly
passions
of
men
,
but
every
one
was
permitted
to
doe
what
seemed
good
in
his
own
eyes
,
and
no
wonder
that
all
things
in
the
Church
and
State
were
then
out
of
order
,
when
there
was
no
King
,
or
no
authority
in
the
Supreame
Magistrate
to
keep
men
in
due
order
,
by
all
which
it
evidently
appeares
that
Praestat
sub
malo
Principe
esse
,
quam
sub
nullo
,
It
is
better
to
live
under
the
government
of
an
evill
or
Tyrannicall
Prince
,
then
to
have
none
at
all
to
govern
u●
.
Wherefore
,
because
all
power
is
of
God
;
because
the
powers
that
be
,
are
tetagmenai
ordained
and
set
in
order
by
God
;
because
it
is
a
sin
to
resist
the
higher
powers
;
because
judgement
both
temporall
and
eternall
is
the
punishmen●
of
that
sin
:
lastly
,
because
they
are
the
Ministers
of
God
for
our
good
,
therefore
as
the
Apostle
infers
,
we
must
of
necessity
be
subject
unto
them
,
not
only
for
feare
of
the
temporall
sword
,
or
in●u●ring
their
wrath
and
disple●su●e
(
who
cannot
but
be
angry
and
much
displeased
wit●●hose
that
resist
them
)
but
al●o
for
Conscie●ce
sake
tow●rd●
God
,
who
hath
●id
a
●ye
upon
the
Co●science
of
all
●nferiou●
o
p●rsor●●
t●e
D●●y
of
Subjection
to
their
Sup●●●ours
,
y●●
t●oug●
t●ey
be
such
a●
t●●
hig●er
powe●●●en
wer●
,
Tyr●●t
to
their
own
Su●●●●
and
Perse●me●
of
Christian
Pro-fessour
,
and
prose●●
Enemies
of
the
C●ristian
faith
.
He
that
wa●
Empe●our
when
Saint
Paul
wro●e
that
Epistle
to
the
Romans
,
was
Nero
,
a
Tyrant
,
a
v●le
an●
violent
opposer
of
Christ●●n
Re●●gion
.
Nero
(
saith
le●●ed
Moulin
)
was
a
Monster
in
nature
,
the
shame
of
humane
●●●d
,
al●●
first
Emperour
that
began
to
persecute
the
Church
,
neverthelesse
the
Apostle
Rom.
13.
speaking
of
that
power
which
was
then
in
being
,
saith
that
it
was
ordeined
by
God
,
and
that
whosoever
resisted
the
same
,
resisted
the
ordinance
of
God
,
and
by
their
resistance
did
deservedly
pull
upon
themselves
damnation
:
and
if
in
the
Apostles
judgement
it
was
a
sin
deserving
damnation
to
resist
Nero
,
a
bloody
Tyrant
,
and
cruell
persecuter
of
Christians
;
what
a
haynous
sin
are
they
guilty
of
,
and
what
a
judgement
doe
they
deserve
that
resist
His
sacred
Majesty
,
our
Soveraigne
Lord
King
Charles
,
who
is
the
most
gracious
and
religious
King
in
Christendom
.
Eristes
.
I
tell
you
we
neither
resist
the
King
,
nor
His
Legall
power
,
but
only
His
illegall
will
and
command
.
Irenaeus
.
First
,
are
you
sure
that
all
,
or
any
of
the
Kings
commands
which
you
withstand
,
are
illegall
,
if
they
be
not
,
then
Boroughs
your
chiefe
Advocate
freely
grants
,
That
there
is
no
help
left
you
,
but
either
to
fly
,
or
passively
to
obey
them
,
though
he
command
you
to
obey
such
Laws
as
be
sinfull
.
If
they
be
every
way
illegall
,
neither
agreeable
to
the
Law
of
God
,
nor
the
Laws
of
the
Land
,
then
you
may
doe
well
to
enforme
us
,
how
you
may
with
a
safe
and
satisfied
Conscience
resist
them
,
and
neither
resist
the
King
,
nor
His
Legall
power
;
that
you
may
resist
them
by
a
bare
deniall
of
obedience
unto
them
(
if
such
a
deniall
may
be
termed
a
resistance
)
is
formerly
granted
;
but
may
you
resist
them
with
armed
violence
,
will
you
cut
his
illegall
commands
in
peeces
with
your
Swords
,
or
beat
them
back
with
your
Cannons
;
doe
not
alter
the
state
of
the
question
,
and
the
point
is
cleare
,
That
the
resistance
which
you
make
,
is
not
only
against
the
verball
commands
of
the
King
,
but
against
the
King
himselfe
who
gave
those
commands
,
and
by
consequence
against
that
Legall
Kingly
power
,
or
Royall
Authority
,
which
can
never
be
divorced
from
His
sacred
Person
while
He
remains
a
King
;
for
though
his
authority
may
by
Delegation
or
Commission
be
in
His
Courts
,
where
His
Person
is
not
ever
present
,
yet
that
His
person
can
be
any
where
,
or
at
any
time
without
His
Royall
authority
is
such
a
sublime
point
,
such
an
hidden
mistery
of
State
,
such
a
new
peece
of
Divinity
,
that
my
faith
is
not
strong
enough
to
beleeve
it
;
nor
yours
,
or
any
other
mans
wit
sufficiently
able
to
prove
it
.
Surely
the
Primitive
Christians
were
dull
and
stupid
,
who
,
poore
,
simple
,
ignorant
Soules
,
out
of
meer
simplicity
suffered
so
much
,
because
they
were
not
capable
of
this
subtle
,
nice
distinction
,
which
were
it
once
admitted
for
currant
and
Canonicall
;
Subjects
might
resist
the
Prince
,
and
lay
violent
hands
up
in
His
Person
,
and
yet
be
neither
Traytors
nor
Rebells
,
but
canonized
Saints
;
And
what
can
the
poore
Kingdom
expect
,
where
the
Person
of
the
Prince
is
not
held
inviolable
and
sacred
?
but
combustion
and
confusion
.
The
Jews
have
a
proverbiall
saying
,
Migrandum
est
ex
illo
loco
uhi
Rex
non
timetur
,
That
men
should
haste
out
of
that
place
,
Country
,
or
Kingdom
where
the
King
is
not
feared
,
thereby
intimating
that
doubtlesse
some
great
and
fearfull
judgement
doth
hang
over
it
.
Oh
then
let
me
exhort
you
who
have
taken
up
Armes
against
your
Soveraigne
,
no●
to
turn
Religion
into
Reb●ll●on
,
patience
into
violence
,
fidelity
into
perjury
,
subject
〈◊〉
into
sedition
,
and
you
London
Lecturers
that
have
been
t
e
chiefe
Trumpetters
to
this
desperate
,
unnaturall
,
bloody
,
irreligious
Warre
,
turn
not
your
spirituall
Militiae
,
into
that
which
is
carnall
,
doe
not
exhort
men
in
the
fear
of
God
to
fight
against
the
King
,
for
that
feare
of
God
which
doth
not
strengthen
,
but
abate
the
feare
of
the
King
,
and
shrinke
〈…〉
obedience
;
it
is
〈…〉
a
〈…〉
●ented
,
devised
,
●o●●●●●ted
by
m●●
,
and
taught
or
approved
by
God
;
the
true
Religion
&
fear●
of
God
●●●heth
〈◊〉
feare
and
honour
the
King
,
to
be
subject
〈◊〉
him
,
and
not
to
resist
Him
.
I
will
conclude
with
a
Prayer
.
THen
that
art
the
God
of
Peace
,
settle
the
Peace
of
this
dis●…ed
Kingdom
,
by
casting
faction
out
of
the
State
,
and
Schism●●
of
the
Church
,
and
by
undeceiving
the
minds
〈◊〉
that
have
been
seduced
into
open
rebellion
,
under
a
pre●●●●●
of
Piety
and
Religion
,
that
so
we
may
come
once
more
to
live
a
quiet
pe●ceable
life
in
all
godlinesse
and
honesty
,
under
the
Religiou●
Governme●●
of
our
gracious
Soveraigne
,
●hom
doe
thou
O
Lord
long
preserve
to
raigne
over
us
an
happy
King
of
many
blessings
.