To draw then toward an end of this third point: We may observe, that, in the Text, there is a double, nay a treble Majestie: The Divine Majestie of him, who is the Living God, and everlasting King; The Majestie of King Salomon, that gives the Counsell; And the Majestie of all Kings, on whose behalfe this Counsell is given. And, did we well consider the King, that gives the Counsell; and the King, that is now to receive the Obedience; and the King, for whose sake it is to be given; and the Reason, why: In regard of the oath of God: it were reason sufficient, without any more adoe, to perswade all Rationall-men, to accept of this Counsell.
But, there be Pretenders of Conscience, against Obedience; of Religion, against Allegiance; of Human Lawes, against Divine; of Positive, against Naturall; and so, of Man’s Wisdome, against the will and wisdome of God; and of their owne Counsells, against the Counsell of Salomon. These men (no doubt) may bee wise in their generation; but wiser than Salomon no man can thinke them: nor (as I hope) doe they thinke themselves so, for if they did, of such there were little hope. Some there were, in the days of Justin Martyr, who were so strongly conceited of their owne wayes, as to thinke themselves wiser than the Scriptures. Upon them, and the like, Saint Augustine, (against the Donatists), lets fall this sentence, as an heavy beame to bruise their hairy scalps: They (saith he) who preferre their owne desires of contention, before divine and human testimonies; deserve, that, neither their words should be ever held for Lawes, nor their deeds taken for Precedents. Now therefore, Salomon’s wisdome is great, and his Counsell deepe, and able to perswade; and, if these men’s wisdome be from above, as Salomon’s was, it is no doubt perswadeable. And, if I wisht it were, and that they would be perswaded, (as some have beene) I would propound unto their view, a few short Considerations, which, (if they would please well, and seriously to weigh them) might (with facility) remove, as well, all their Speculative, as, Practique errours.
First, if they would please to consider, that, though such Assemblies, as are the Highest, and greatest Representations of a Kingdome, be most Sacred and honourable, and necessary also for those ends to which they were at first instituted: yet know we must, that, ordained they were not to this end, to contribute any Right to Kings, whereby to challenge Tributary aides and Subsidiary helpes;1 but for the more equall Imposing, and more easie Exacting of that, which, unto Kings doth appertaine, by Naturall and Originall Law, and Justice; as their proper Inheritance annexed to their Imperiall Crownes, from their very births. And therefore, if, by a Magistrate, that is Supreame; if, upon Necessity, extreame and urgent; such Subsidiary helpes be required: a Proportion being held respectively to the abilities of the Persons charged, and the Summe, or Quantity so required, surmount not (too remarkeably) the use and charge for which it was levied; very hard would it be for any man in the world, that should not accordingly satisfie such demaunds; to defend his Conscience, from that heavy prejudice of resisting the Ordinance of God, and receiving to himselfe Damnation: though every of those Circumstances be not observed, which by the Municipall Lawes is required.
Secondly, if they would consider the Importunities, that often may be; the urgent and pressing Necessities of State, that cannot stay (without certaine and apparent danger) for the Motion, and Revolution of so great and vast a body, as such Assemblies are; nor yet abide those long and pawsing Deliberations, when they are assembled; nor stand upon the answering of those jealous and overwary cautions, and objections made by some, who (wedded over-much to the love of Epidemicall and Popular errours) are bent to crosse the Just and lawfull designes of their wise and gratious Soveraignes: and that, under the plausible shewes of singular liberty, and freedome; which, if their Consciences might speake, would appeare nothing more than the satisfying either of private humours, passions, or purposes.
In the third place; if they would well weigh the Importance, weight, and moment of the present affaires; for which such helpes are required.
1. It is for the honour of his Sacred Majestie; and to enable him to do that which he hath promised in the word of a King: that is, to give supplie to those Warres, which, the Resolutions of his owne Subjects represented in the high Court of Parliament, caused him to undertake; and that, with the highest Protestations, and fullest Assurances from them, to yeeld him all those Subsidiarie helpes that way, which, the Power, or Love of Subjects, could possibly reach unto.
2. It is for the Security of his Royall State and Person, which ought ever to be most deare and tender unto us: his Life being worth Millions of ours.
3. It is for the Safety and Protection of his Majestie’s Kingdomes, Territories, and Dominions.
4. It is for the Reliefe, and Succour of his Royall and Confederate Uncle the King of Denmarke; who, in a Cause that much neerer concernes us, than it doth himselfe, hath hazarded his life, Crowne, and Kingdome; as they well know.
5. It is also, for the Securing, and Preserving of all our Lives, Goods and States, and the Preventing of Forreigne Invasions, by bitter and subtile enemies of ours, both intended, and projected.
6. And lastly: It is for the Defence, and Propagation of that Sacred and Precious Truth, which we all professe to follow, protest our Interest in, and resolve to die for; if need require, and occasion bee offered.
Fourthly, if they would Consider, what Treasures of wealth are dispended within this Realme, upon purposes of infinite less importance: Nay, to lewd & vile uses, much is spent and with wonderfull alacrity quite cast away: what within, and what without the body; upon backe, and belly, upon fingers, and feete, Rings and Roses, rioting, and drunkennesse, in chambering, and wantonnesse, in pride, and vanity, in lust, and luxury, in strife, and envie; So that, if God come to claime his Tenth, or the King his Tribute, the Devill is gone away with all. So that, we cannot say, as Saint Augustine yet sometimes said, Quod non accipit Christus, tollit fiscus: but where the Devill hath devoured all, there, God and the King, doe loose their right. Mundus totus in maligno positus.
Fifthly, if they would consider, what Advantage this their Recusancy in Temporalls gives to the common Adversarie: who, for disobedience in Spiritualls, hath hitherto alone inherited that Name. For, that, which we ourselves condemne in them, blame them for so doing, and professe to hate that Religion, that teacheth them so to doe; that is, to refuse Subjection unto Princes, in Spiritualls: The same (if not worse) some of our owne side now (if ours they be) dare to practise. For, in Temporalls they submit to his Majestie; though he be no Defendour, but a Suppressour of their Religion. Of their Lives, and States, indeed, his Majestie is a most gratious Protector; but of their Religion not so. Of our Lives, States, Faith, and Religion, is his Sacred Majestie a most gratious Defendour, by his Lawes, and Prerogative Royall; and in his owne Person, a most glorious Example of zealous and active Devotion. Therefore, wee must needs bee argued of lesse