But how will this satisfie Conscience, when every distinction or limitation made upon any place of Scripture, must have its ground in Scripture; this has only some examples in Scripture that come not home to the cause and some appearances of Reason; which are easily refuted by clearer Scripture and Reason.
The examples alleged, are, I. The people’s rescuing of Jonathan out of the hands of Saul. Answ. Here the people drew not into arms of themselves, but being there at Saul’s command, did by a loving violence and importunitie hinder the execution of a particular and passionate unlawfull command.
II. David’s resisting of Saul. Answ. 1. David’s guard that hee had about him was only to secure his person against the cut-throats of Saul, if sent to take away his life. 2. It was a meer defence without all violence offered to Saul; therefore he still gave place as Saul pursued, and did no act of hostility to him or any of his Army when they were in his power, I Sam. 26. But thirdly, because they gather out of the I Sam. 23.12 that David would have defended Keilah against Saul, if the Inhabitants would have been faithfull to him. Wee say that’s only an uncertaine supposition not fit to ground Conscience in this great point of resistance; also to this and all other David’s demeanours, in his standing out against Saul, we say his example was extraordinary; for he was anointed and designed by the Lord to succeed Saul, and therefore he might use an extraordinary way of safeguarding his person.
These are the chiefe examples. They make use also of the high Priests resisting the King in the temple, and Elisha’s shutting the doore against the King’s Messenger that came to take away his head; and the like; which speake not so much as the two former, having no appearance of such resistance as is implied in the question. But wee answer, 1. That of the high Priest is more pertinently applied to the Pope’s power of excommunicating and deposing Kings, than to this power of resisting now used; but truly to neither. For he did no more than what every Minister may and ought to doe if a King should attempt the administration of the Sacrament; that is, to reprove him, to keep the Elements from him. Ambrose Bishop of Milain withstood the Emperour at the entrance of God’s house, not by Excommunication, much lesse by force of arms, but by letting him understand hee was not fit for that place, there to be made partaker of the holy things, till he had repented of that outrage and bloodshed at Thessalonica. Upon which the Emperour withdrew.
The Priests here are said to thrust him out of the Temple; but we must note God’s hand was first upon him smiting him with leprosie, and by that discharging him of the Kingdome also. It is added in the text, yea himself also hasted to goe out. But enough of this.
2. Elisha’s example speaks very little. But let us thence take occasion to say, That Personall defence is lawfull against the sudden and illegall assaults of such Messengers; yea, of the Prince himself thus far, to ward his blowes, to hold his hands, and the like: not to endanger his person, not to return blows, no; for though it be naturall to defend a man’s self, yet the whole Common-wealth is concerned in his person, as we see in the Common-wealth of the creatures, one particular nature will defend itself against another, but yeeld to the universall.
If this be drawn from personal defence to the publick resistance now used, as usually they make the Argument thus; If the body naturall, then the body politick may defend itself, if a private person much more the whole State may; and they doe but shut the way up against the King that comes to destroy his Parliament, and take away their heads.
We answer: As the naturall body defends itself against an outward force, but strives not by a schisme or contention within itself; so may the body politick against an outward power, but not as now by one part of it set against the Head and another part of the same body; for that tends to the dissolution of the whole. Again; Personall defence may be without all offence, and does not strike at the order and power that is over us, as generall resistance by Armes doth, which cannot be without many unjust violences, and does immediately strike at that order which is the life of a Commonwealth. And this makes a large difference betwixt Elisha’s shutting the doore against this messenger, and their shutting up the way against the King by armed men; nor can they conclude upon such an intention in the King’s heart without the Spirit of Elisha. He professeth hee intends no violence to his Parliament, nor has he taken away the head of any of theirs that have fallen into his power, nor does desire any other punishment inflicted upon any that do oppose him, than what a Legall tryall shall adjudge them to, which no good Subject ought to decline.
Now let us see how Scripture excludes this and all other exceptions, giving no allowance to resistance, in regard of Persons or Causes, or other pretences, and this not only by examples, but by precept, conclusions, Resolutions, which are more safe.
First, we have the two hundred and fifty Princes of the Congregation, gathering the people against Moses and Aaron, Numb. 16.3 and perishing in this sin. If it be replied, the persons indeed were publick, but there was no cause for it; Moses and Aaron did not deserve it. I answer, but the other supposed they did, and that is now enough, it seems, to make people not only say to their Prince, You take too much upon you, but therefore to rise in armes also, which I hope will appeare to be without cause too in the end of this Treatise.
Secondly, see for the cause of Resistance, I. Sam. 8.1. there the people are let to understand how they should be oppressed under Kings, yet all that violence and injustice that should be done unto them is no just cause of resistance, for they have no remedy left them but crying to the Lord, vers. 18.
Thirdly, we have not only example, but resolution and conclusion out of Scripture. The people might not be gathered together either for Civill assemblies, or for warre, but by his command that had the power of the Trumpet, that is, the supreme as Moses was, Numb. 10.
Also when David had Saul and his army in his power, he resolves the matter thus, Who can stretch out his hand against the Lord’s annointed and be guiltlesse, I Sam. 26.9. If replied, now they intend not hurt to the King’s person; yet might not they as well have hurt his person in the day of battell, as any of them that were swept away from about him by the furie of the Ordnance, which puts no difference betwixt King and common souldiers?
This also I must observe concerning this point of resistance, out of the Old Testament (for from thence have they all their seeming instances). That it is a marvellous thing, that among so many Prophets reprehending the Kings of Israel and Judah for idolatry, cruelty, oppression, none should call upon the Elders of the people for this duty of Resistance.
But lastly, that place of the Apostle, Rom. 13 at first mentioned does above all give us a clear resolution upon the point, which now I shall free from all exceptions.
First, I may suppose, that the King is the Supreme, as S. Peter calls him; or the higher power, as S. Paul here, though it be by some now put to the question, as one absurdity commonly begets another to defend it; but I prove it, S. Peter’s distinction comprehends all that are in authority, The King as supreme, and those that are sent by him, 1 Pet. 2.12 in which latter rank are the two Houses of Parliament, being sent by him, or sent for by him, and by his Writ sitting there. Also by the Oath of Supremacy it is acknowledged, that there is no power above him without or within this Realm; and that he is in all Causes and over all persons supreme. Also acknowledged by the Petitions of the two houses addressed unto his Majesty, wherein they style themselves His loyall Subjects. But enough of this.
Secondly, in the text of the Apostle, all persons under the higher power are expressely forbidden to resist. For whosoever, in the second verse, must be as large as the every soul in the first, and the resistance forbidden here concerns all upon whom the subject is injoined there, or else we could not make these universalls good against the Papists, exempting the Pope and Clergy from the subjection.
Thirdly, in those dayes there was a standing and continuall great Senate, which not long before had the supreme power in the Romane State, and might challenge more by the Fundamentalls of that State, than our great Councell (I think) will, or can. But now the Emperour being Supreme, S. Peter calls him; or the higher power, as S. Paul here, there is no power of resistance left to any that are under him,