nevertheless he sat up and dictated his sense of it but the Earl was on a sudden by reason of the fight hurried away and whether the King had the Paper or no I cannot learn but the original or a Copy of it was by some zealous Man supprest no doubt because it condemn'd taking up Arms on the specious pretences of Religion and Liberty And according to his Sentiments was his usage he being plundred by the Parliament Army as well as the other so called Malignants SECT XI There was no little Clash between Arch-Bishop Laud and Bishop Davenant about other points but in this they agreed * Davenant deter qu. 4. p. 22. He that taketh the sword shall perish by the sword i. e. He that usurps the Sword he that uses it without permission from the King who by God's Ordinance bears the Sword now who can believe that a Prince will give leave to draw his own Sword against himself all others ought to abstain from laying hands on him whose punishment God hath by a certain special priviledg reserv'd to himself the antient Christians being harass'd with most grievous persecutions never fled to these indirect means Pag. 23. but defended the Church by those means which God hath appointed viz. by the tears of her Christians the preachings of her Priests and the sufferings of her Martyrs and what Suarez say * V. p. 24. That there is no need of a Superiour Power to keep the Pope in order because Christ will in an especial manner in this case provide for his Church may be with much greater reason said of Kings Christ himself will in a more Eminent manner defend his Church not onely against the cruelty of persecutors but also against the gates of Hell. Resistance is unlawful and contrary to God's Ordinance for St. Paul says it is a sin and worthy of eternal damnation to resist the Powers ordained of God. Put the case that Princes will not only not purge the Church of Heresies and false worship but what is worse * Id. qu. 12. p. 58. will defend those corruptions by their Authority yet in this case the people ought not to reform 1. Because God requires from Subjects to suffer whatsoever the Magistrate can inflict rather than desert the true Religion but not to compel the Magistrate for Religion is to be defended not by killing others but by dying for it our selves not by cruelty but by patience not by wickedness but by fidelity says Lactantius 2. When the people undertake such an action without the Prince's consent it is Rebellion now evil is not to be done that good may come thereof let such Men take to themselves whatever Names they please they are Traytors not Christians L. there will be great danger in so doing for should they get the Power they cannot make Laws * Qu. 17. What shall be able to keep a Man within the duty of a good Subject who will not be bound by Oaths †Qu. 30. Criminals of the Superiour Order i.e. Kings c. God hath reserv'd to his own Court and Judgment SECT XII I will not quote Arch-Bishop Laud because the Adversaries to this Doctrine aver that it was of his inventing but instead of him I will call for an unquestionable witness Arch-Bishop Usher who expresly order'd * Clavi Trabales p. 52. That Loyalty should according to the Canon be four times every year preach'd to the people while his actions were a plain Comment upon his Opinions I need not mention the regard the forein Protestant Divines had to him and the Romanists too especially Cardinal Richelieu as well as those of our own Country * Apud eund Sanders pref to the Bishop's Book While I inform the Reader that in the beginning of our most unhappy Commotions the Lord Deputy of Ireland Strafford desired the Primate Usher to declare his judgment publickly concerning those Tumults which he did in two Sermons at Christ-Church in Dublin on Eccles 7.2 Whereupon the Deputy signified it would be acceptable to the King to print the Sermons or to write a Treatise on the Subject the latter the Arch-Bishop made choice of and sent it into England with an intent to have it printed as the Martyr Charles design'd that his Subjects might receive the satisfaction from the same as himself had done In the time of the Usurper Cromwel it was not thought fit to be printed lest it might have been perverted to the support of his Power For by this time the flatterers of that great Tyrant had learn'd by a new device upon the bare account of Providence without respect to the justice of the Title the only right and proper foundation to interpret and apply to his advantage whatsoever they found either in the Scriptures or in other Writings concerning the Power of Princes or the duty of Subjects profanely and sacrilegiously taking the Name of that holy Providence of God in vain and using it onely as a stalking Horse to serve the lusts and interests of ambitious Men. In the first part of that learned Treatise the Bishop proves that the Power of the Prince is from God and that * Part. 1. §. vi p. vi Our Government is a free Monarchy because the Authority resteth solely in the person of the King whereupon it is declar'd that the King is the onely Supreme Governour of these Realms in all Causes whatsoever which could not stand if either the Court of Parliament it self or any other power upon Earth might in any cause over-rule him I say any Power whither forein or domestick and then * §. 28. He discourses at large as of the original of Regal power from Heaven so of the Law of the King proceeding in the second part to treat of the Obedience of the Subject * V. p. 109. 111 134 c. In which he plainly shews that whither the Power be good or bad whosoever does resist it by withdrawing his service from it or denying Tribute or not giving that honour to it which he ought to give resisteth the Ordinance and disposition of God by whose appointment they bear Rule * P. 145. 146. Quest But how are Subjects to carry themselves when such things are enjoined as cannot or ought not to be done R. surely not to accuse the Commander but humbly to avoid the command and when nothing else will serve the turn as in things that may be done we are to express our subjection by active so in things that cannot be done we are to declare the same by passive obedience without resistance and repugnancy such a kind of suffering being as sure a sign of subjection as any thing else whatsoever He P. 147 c. that consults with flesh and bloud will hardly be induc'd to admit this Doctrine of passive Obedience and therefore if he will learn this Lesson he must make choice of better Masters and listen in the first place to Solomon Prov. 3.5
unto the Papists who mutatis mutandis could apply their own arguments against Princes of the Religion ‖ p. 7◠In that Book it is asserted that if Kings observe not those compacts to which they were Sworn Subordinate Magistrates have powet to oppose them and to punish them till all things be restored to their former State that what Power a General Council hath to Depose a Pope for Haeresie the same the People over Kings that are turn'd Tyrants And it is worth the notice that King James when the Prince Palatine his son in law had axcepted of the Crown of Bohemia did not only dissuade him from * Rushus Collect. p. 12. it it being an usurpation upon the Rights of the Emperor but disavowed the Act and would never style him himself by that Title nor suffer his Chaplains so to do And the defeat of that unhappy Prince near Prague is very remarkable it happening on Sunday Novemb. 8. Anno 1620. when part of the Gospel for the Day was Render therefore to Caesar the things that are Caesar's SECT VI. Under a learned King the Arts flourish and therefore many eminent Authorities appear in this Reign to the vindication of the truth Dr. Buckeridge Bishop of Rochester in his Sermon on Rom. 13.5 before the King Sept. 23.1606 says ‖ p. 16. there is no resistance either thou must obey good Princes willingly or endure evil Tyrants patiently †p. 3. If they command any thing against God their Authority comes too short in such cases it is better to obey God than Men and yet in these things tho we may not obey yet we may not resist but suffer * p. 13. Subjection to higher Powers is necessary in Christians Necessitate praecepti Finis by the necessity of the end Peace and Tranquillity and Religion in this Life and Life Everlasting after Death And by necessity of the Precept Honor thy Father and Mother in which number all Kings and Fathers of Countries and Princes must have the Honor of Reverence to their Persons of obedience to their Laws of patience to their Punishments of maintenance to their Estates and of fidelity to their Crowns thus saith Arch-Bishop Laud's Tutor for so was Bishop Buckeridge Tho. Cartwright also notwithstanding his other heterodox Opinions and Practcies seems in this to be Orthodox * Confut. of the Rhem. Test in Rom. 13.4 p. 968. V. p. 58. V. Arch-Bishop Bramhal We praise God that our sworn Enemies are constrained to give us the testimony of sound Doctrine in all duties toward Princes both good and bad Fathers and Tyrants for our practice accordingly we are content to rest in equal and indifferent judgment this one thing we may boldly say that we seek not to betray our native Princes nor to lie in wait for their Lives as the Jesuits most wickedly and unnaturally do These were Mr. Cartwright's cool thoughts in his old age whatever his former Sentiments might have been Arch-bishop Whitgift also herein agrees with T. C. for when he says * Def. of the Admonit p. 4. Ibid. Indeed the Doctrine of the Gospel ' which is the Doctrine of Salvation hath been is and will be a friend to Princes and Magistrates yea tho they persecute the same T.C. re-joins If it be ask'd of the Obedience due unto the Prince and unto the Magistrate it answereth that all obedience in the Lord is to be rendred and if it come to pass that any other be asked it so refuseth that it disobeyeth not in preferring obedience to the great God before that which is to be given to mortal man. It so resisteth that it submitteth the body and goods of those that profess it to abide that which God will have them suffer in that case And to this the Arch-bishop subjoins All this is truly spoken of the Doctrine of the Gospel Dr. Fulke * In 1 Pet. 2.18 on the Rhemish Testament It is a lewd Slander against Wicklif that Magistrates lost their Authority if once they were in deadly sin he obeyed and taught obedience to the Kings Edw. III. and Rich. II. in whose time he lived which two Princes all men know to have committed deadly sin yea some heinous and notorious sins So it is a detestable slander against us whom you call followers of Wicklif for none of us ever held or taught any such Seditious or traiterous Opinions but your Heresie commeth nearest to this Opinion which holdeth that the Pope hath Authority to depose lawful Kings from their Thrones at his pleasure c. Anno 1610. Bishop Carlton printed his Book of the Jurisdiction of Princes wherein he affirms * Ch. 1. p. 4. That in external coactive jurisdiction the King hath Supreme Authority in all Causes and over all Persons Ecclesiastical as well as Civil and that this is that that hath been publish'd by divers Writings and Ordinances * P. 12. Ch. 2. Some of the Pope's Flatterers of late as also others to open a wide gap to Rebellion have written That the power of Government by the Law of Nature is in the multitude but the first Government was in a Family it is absurd to think and impossible to prove that the power of Government was in the Multitude and what is a King by nature but a Father of a great Family SECT VII I am now enter'd into a vast Ocean where Writers are every where to be found and I resolve to examine them as they occur without adjusting with a too curious niceness the exact Chronology * Ser. 1. on Gowrey's Conspir p. 781. And I begin with Bishop Andrews the smartest Adversary that ever the great Card. Bellarmine met with A King is Al Rum no rising against him or if any man rise they had better sit still for Kings begin from God we cannot set our selves against them saith Gamaliel but we must be found to fight against God being ordain'd of God saith S. Paul Gamaliel's Scholar to resist them is to resist the Ordinance of God none might better say it than he it was told him from Heaven when he was about such another business persecuting Christ in his Church * Ser. 2. p. 791. and having quoted the example of David toward Saul he adds I verily think God in this first Example of his first King over his own people hath purposely suffer'd them all i.e. all the faults of Governours to fall out and to be found in him even all that should fall out in any King after him 1. His Government was tyrannical 2. He usurp'd a Power in things spiritual taking upon him to sacrifice in person 3. He dip'd his hands in the bloud of God's Priests 4. Was possess'd by God with an evil spirit a case beyond all other cases and yet destroy him not Abishai * Ser. 3. on the 5. August p. 800. Kings are God's Anointed to the superseding of two Claims meos saith the Pope another Claim hath of late begun to
may excuse themselves from their obligations to all the rest Will they plead that the Gospel is not a perfect Rule of Duty and that the inspired Writers did not foresee and provide for all cases c. Upon the same ground they dispense with one Law of Christ they may dispense with as many as they please P. 29. If the Magistrates be Ordained of God then it is no more lawful for an hundred thousand Men to resist him than for twelve and if we are bound to submit for Conscience sake no increase of our numbers or strength can alter the Rule of our Duty or take off the Obligation of Conscience ☜ So that had the Primitive Christians had more potent Arms than Nero or Julian yet no right ever could have accured to them thereby to oppose Gods Ordinance or to proceed against their Conscience P. 30. The Popes of Rome were the first pretenders from Scripture to a right not only of Resisting c. but of Deposing Kings Knox Milton Rutherford c. P. 40. could not have spit ranker venom at Kings or spoke with greater contempt of their Authority than Hildebrand And in another place thus P. 15. It always holds true with respect to the Sovereign Power in any Country what was said by Judge Creshald Legacy p. 5. both like a pious Christian and an able Lawyer concerning the Royal Authority of our Nation that the Jura Regalia of our Kings are holden of Heaven and cannot for any Cause Escheat to their Subjects nor they for any Cause make any positive or actual forcible resistance against them but that we ought to yield to them Passive Obedience by suffering the punishment albeit their commands should be against the Divine Law and that in such Case Arma nostra sunt preces nostrae nec possumus nec debemus aliter resistere for who can lift up his hand against the Lords Anointed and be guiltless And thus the Author of Jeremiah in Baca or a Fast-days Work Published for the Devout Members of the Church of England as a Preservative for all them against Perjury and Rebellion speaks Rebellious Perjuries pag. 40 41 42 43 44. A further branch of Perjury there is which in the late Rebellious days involved a great part of the three Nations over and over Some Popular wicked Men Sons of Belial contrary to the Oath of the Lord upon them rose up against the Lords Anointed drew in against their Allegiance also many and many thousands of the People into that Rebellion and bloody War and when through thy just judgment upon the three Kingdoms for former sins those Perjured Rebellious Men had very far prevailed and imbrued their Hands not only in the common blood of their fellow Subjects but also in the sacred blood of their Sovereign and driven all the Royal Family into Foreign parts the dayly practice was making and taking new Oaths and imposing them upon the People and then both breaking them themselves and compelling others to break them O God! ☜ how many Rebellious Oaths were there framed contrary to that one rightful Oath of Allegiance every of which later Oaths were direct and solemn Perjury The dreadful effects of that Rebellion and those Perjuries we now see and we have all reason to fear the guilt of them will not cease operating to further vengeance upon the Nations for that there are still left therein Men of like wicked Principles But O God! when thou makest inquisition for blood shut not up the innocent with the guilty The Established Church thou knowest all along abhorred and withstood unanimously as one Man those false Treasonable and bloody practices and chose the utmost sufferings rather than joyn therein or in the least comply therewith Notwithstanding we acknowledge the multitude of the Offenders was so great that both the Rebellion and the Perjuries may affect the whole Body of the Nation For if thou wilt by no means hold them guiltless who take thy name in vain what may we all expect SECT XXX Mr. Wake * Serm. at Paris Jan. 30. 1684 / 5. p. 3. Speaking of the Murder of Charles the Marty◠Had an Infidel Nation risen up against him or the chance of War cut him off we should soon have turned our sorrow into joy But that we who were obliged by all the tyes of God and Men to obey him should destroy that life for which we ought not to have refused any hazard of our own that we who were certainly his Subjects and pretend to be Christians too should violate all the Rights of Majesty trample under feet all the Laws of the Gospel this raises those Clouds that obscure so bright a Day P. 10. Long had the Trumpet been blown to War and to Rebellion the Church become Militant and our Pulpits instead of setting forth the Gospel of Peace spoke nothing but Wars and Seditions and Tumults to the People Is there any one among us that by the malignity of his Nature the desperateness of his Fortunes or a misguided Zeal hath been actually concerned in this guilt P. 17 18. Is there any one now present who though unconcerned in that black Parricide is yet involved in any of those Principles that lead to it ☞ hath assisted approved or encouraged those new Rebels the Progeny of the same Old Cause that have again so lately endeavoured to Crown the Son with the like Glory their Ancestors did the Father let me beseech them either to sanctifie the Fast with us or not to join in the Celebration A Crime Pag. 22. which I should doubt had exceeded the Power of any Repentance to expiate had not the Apostles left us an Example by exhorting the Jews to labor for a Forgiveness Pag. 29. even of their crucifying the Lord of Glory Was there ever Villany like this that a Christian Kingdom should break through all those Bonds of Duty and Obedience which the more righteous Heathens have reverenced as sacred and inviolable ☜ that so many Oaths and Vows repeated with that frequency taken with that solemnity should all be insufficient to preserve our Fidelity that Religion and Reformation two things than which none can be more excellent in themselves nor are any more easily and more dangerously abused should be able to cheat us into wickedness which the barbarous Scythians never heard of Wake 's Defence of the Exposition of the Doctrine of the Church of England against the Exceptions of Monsieur de Meaux c. Licensed by C. Alston The Peace and Liberty which we enjoy Pag. 88. The Close we do not ascribe to their i. e. the Papists Civility it is God's Providence and our Sovereign's Bounty whom the Church of England has ever so Loyally served whose Rights she asserted in the worst of times When to use our Author 's own words Perjury and Faction for this very cause loaded her with all the Injuries Hell it self could invent But we gloried to
suffer for our Duty to him then ☜ and shall not fail should there ever be occasion to do it again And we have this Testimony from our King which no time nor malice shall be able to obliterate That the Church of England is by Principle a Friend to Monarchy and I think cannot be charged to have ever been defective in any thing that might serve to strengthen and support it And in the Tract It is said in the Gospel Pag. 72. that Michael the Archangel disputing with the Devil would not bring any railing Accusation against him but was content to say to him only The Lord rebuke thee Because he looked upon God as him to whom Judgment and Vengeance belonged and yet we see that the Sons of Adam are bold and desperate enough not only to condemn but to destroy Dignities which they ought to reverence and to ruin them together with whole States as their fancy leads them Agreeable to what Dr. Dr. Beveridge's Serm concerning the Excellency and Usefulness of the Common Prayer Nov. 27. 1681. Pag. 34. l Beveridge hath upon the like occasion What our grand Adversary had done before by the Papists he afterwards brought about again by other means in the Reign of King Charles the First For by what kind of Spirit the Common Prayer was then cast out you all know and some of you found by woful experience All that I shall say of it is only this That the same Spirit that then stirred up them so violently against the Common Prayer stirred them up at the same time to rebel against their King contrary to all Law and Justice And whether that was the Spirit of Christ or Antichrist God or the Devil judge you Dr. Ironside * Serm. at Court Nov. 23. on 1 Pet. 4.15 p. 1 6. P. 8 9. S. Peter gives this Injunction as an Apostle not as a Statesman Of all Principles Obedience to Magistrates the great Eye-sore and the Execution of Justice the Support of the World will be always necessary to be taught and pressed upon the Conscience We are forbidden all kind of Revenge when others injure us in our Names Goods or Persons This was the Doctrine of our Saviour and this was the Practice of our Saviour Revenge is God's and he executes it 1. Immediately by himself and that sometime in this World always in the next 2. Mediately by the Power deputed to Men and the Magistrates are called Gods in that respect pag. 21. Suffer we must for Truth not defend or propagate it by violence and in this agree the Harmony of Confessions in all Reformed Churches whatsoever some turbulent Spirits of Scotland have written to the contrary pag. 27. Inferiors have no Right to meddle with Superiors at all unless it be to defend and obey nothing else no not so much as to counsel unless called to it much less to reprove sawcily pag. 32. or contumeliously to expose c. It is very observable how particular the Apostles are in laying out the respective Duties of Inferiors Obedience in this World is the great thing the Sins of Superiors are remitted to the other World ☞ and then great Men shall be greatly tormented p. 35 36 37 38. The Acts of the Apostles and the Life and Death of Christ are perfect submission to the Imperial Laws It is therefore a true and wise saying ☞ Sedition is worse than Murther and it is pity the Saying is found so often in the Alcoran and so seldom to be met with in the Practice of Christians There be three sins in the New Testament which are threatened with signal Judgments in this Life 1. The first is doing evil that good may come thereof such men's damnation saith the Apostle is just 2. Profaning the Sacrament of the Lord's Supper 3. Profaning the Supreme Powers they that resist shall receive to themselves damnation That is these three sins make men liable not only to the Divine Wrath hereafter for so all sins without repentance expose to damnation but usually they are also attended with signal Judgments in this life and so let it be upon all the Troublers of the Earth that our Kings may be at rest and that we may lead a quiet life in all Godliness and Honesty SECT XXXI Dr. Isaac Barrow †Vol. 1. Serm. 10. p. 135. Are Princes bad or do they misdemean themselves in their Administration of Government or Justice We may not by any violent or rough way attempt to reclaim them for they are not accountable to us or liable to our Correction Do they oppress us or abuse us do they treat us harshly or cruelly persecute us We must not kick against them nor strive to right our selves by resistance We must not so much as rail or inveigh against them we must not be bold or free in taxing their Actions we must forbear even complaining and murmuring against them ☜ we must not so much as curse them in our thoughts To do these things is flat impiety against God and an invasion of his Authority who is the King of Kings and hath reserved to himself the prerogative of judging of rebuking of punishing Kings when he findeth Cause These were the Misdemeanors of those in the late times discovering therein great profaneness of mind and distrust of God's Providence as if God being implored by Prayer could not or would not had it been needful without such irregular Courses have redressed those Evils in Church or State which they pretended to feel or fear Pag. 136. In the primitive times prayers and tears were the only Arms of the Church whereby they long defended it from ruin and at last advanced it to a most glorious prosperity So Dr. Cave ‖ Primitive Christian part 3. ch 4. p. 321. There is scarce any particular instance wherein the primitive Christianity did more triumph in the World than in their exemplary Obedience to the Powers and Magistrates under which they lived honoring their persons revering their power paying their Tribute obeying their Laws wherein they were not evidently contrary to the Laws of Christ and when they were submitting to the most cruel Penalties they laid upon them with the greatest calmness and serenity of Soul Pag. 329 330. c. They were not patient for want of Power and because they knew not how to help it Julian's Army which was almost wholly made up of Christians ☞ withstood him only with prayers and tears accounting this saith S. Greg. Naz. to be the only Remedy against Persecution Pag. 351. I verily believe that had the Primitive Christians been no better Subjects than their Emperors were Princes had they practised on them those bloody Artifices which have been common among those that call themselves the only Catholicks that barbarous Dealing would have been a greater Curb to the flourishing of the Gospel ☞ than all the ten Persecutions for how could an impartial Heathen ever have believed
other Potentate play the Kite with them both as the Turks did with the Hungarians c. 3. p. 57 c. That Princes may be chastised by their Subjects your Proofs are Two one is drawn from certain Examples the other from the good Success and Successors which usually have followed Slender Threds to draw any Man to your Opinion There is no Villany so vile which wants Example and by the secret yet just Judgment of God divers evil Actions are carried with appearance of good success Pag. 61. When Saul persecuted David he defended himself no otherwise than by flight During this pursuit Saul fell twice into his power once he did not only spare but protect him the other time his Heart did smite him for that he had cut away the Lap of his Garment lastly he caused the Messenger to be slain who upon request and for pity had further'd as he said the Death of that sacred King. We have a Precept of Obedience which is the Mould wherein we ought to fashion our Actions God only is superior to Princes who useth many Instruments in the execution of his Justice but his Authority he hath committed unto none Pag. 68. The Examples of Suintilla and other Gothick Kings in Spain is answer'd by saying that the Kingdom was not then setled in Succession And then he shews the illegality of the Proceedings against King John Pag. 72 73 74 75. Edw. 2. and Rich. 2. and adds Three Causes are commonly insinuated by you for which a King may be deposed Tyranny Insufficiency and Impiety But what Prince could hold his State what People their Quiet assured if this your Doctrine should take place How many good Princes doth Envy brand with one of these Marks What Action of State can be so ordered that either blind Ignorance or set Malice will not easily strain to one of these Heads Every execution of Justice every demand of Tribute or Supply shall be claimed Tyranny Every unfortunate Event shall be exclaimed Insufficiency Every kind of Religion shall by them of another Sect be proclaimed Impiety But are not Princes subject to Law C 4. p. 81 82 c. and Order Answ I will not deny but there is a Duty for Princes to perform but how prove you that their Subjects have power to depose them if they fail The people may so give away their Authority that they cannot resume it and few Princes in the World hold their Estates by Grant of the people If the Prince hath no power but by Commission from the People then all Estates are popular Our Laws do acknowledge supreme Authority in the Prince within the Realm and Dominions of England neither can Subjects bear themselves either superior 1 El. 1. or equal to their Sovereign or attempt violence either against his Person or Estate No Prince is Sovereign C. 5. p. 92. who acknow ledgeth himself either subject or accountable to any but to God. Did David bear Arms against his Anointed King ☜ Did he ever lift up his Eye lids against him Did he ever so much as defend himself otherwise than by flight What then shall we say unto you who to set up Sedition and Tumult abuse all Divine and Human Writings in whatsoever you believe will advance your purpose who spend some Speech of Respect unto Kings for Allurement only to draw us more deep into your deceit c. The Coronation Oath is only a free P. 102. Royal Promise to discharge that Duty which God doth impose The Prophets P. 105. the Apostles Christ himself hath taught us to be obedient to Princes ☜ tho both Tyrants and Infidels This ought to stand with us for a thousand Reasons to submit our selves to such Kings as it pleaseth God to send unto us without either judging or examining their Qualities their Hearts are in God's Hand they do his Service sometimes in preserving sometimes in punishing us If they abuse any part of their power let them assuredly expect that God will dart his vengeance against them with a most stiff and dreadful Arm. In the mean season we must not oppose our selves otherwise than by humble Suits and Prayers acknowledging that those Evils are always just for us to suffer which are many times unjust for them to do If we break into disorder we resemble the Giants who sealed the Skies C. 6. 116 117. It was alledged in behalf of some Cities in France that they were not Rebels because they had not professed Allegiance unto Henry the Fourth but the chiefest Lawyers of our Age did resolve that forasmuch as they were original Subjects even Subjects by Birth they were Rebels in bearing Arms against their King altho they had never professed Allegiance But the admission of the people say you hath often prevailed against Right of Succession ☞ So have Pyrates against Merchants so have Mutherers and Thieves against true meaning Travellers Chap. 8 p. 146 147. But may not a man trespass on such Laws for the good of the Realm Answ What Conscience can any men have in defiling their Faith Such Consciences you endeavour to frame in all men P. 156 157. to break an Oath with as great facility as a Squirrel can crack a Nut. In what a miserable condition should Princes live if their State depended upon the pleasures of the people in whom company takes away shame and every man may lay fault on his Fellow How could they command P. 164. Who would obey c. It seems strange to reason to plant Religion under the Obedience of Kings not only careless thereof but cruel against it But when we consider that the Jews did commonly forsake God in prosperity and seek him in distress that the Church of Christ was more pure more zealous more entire I might also say more populous when she travelled with the storm in her face than when the wind was either prosperous or calm We may learn thereby no further to examine but to admire and embrace the unsearchable Wisdom and Will of God. P. 170. c. God hath taught by the Apostle S. Paul that whosoever resists the higher powers which at that time were Infidels receive unto themselves damnation ☞ You teach that whosoever doth not in the like case resist doth damnably offend were not the Spirit of Division otherwise called the Devil seated in your Soul you would not thus openly oppose the Settlings of your rotten Brain against the express and direct Sentence of God. The Apostle teacheth us to be obedient to higher powers for conscience sake and not for any private respect P. 173 c. You whose Office is to pray to instruct Men in pure Devotion to settle their Souls in piety and peace you take upon you the Policies of State you read and deface the Reputation of Kings you make your selves both Judges and Moderators of all their Actions allowing them to flie no further than you give them Wings
the Covenant Printed at Lon. 1640. disproves their pretended conformity with the French Churches in the points of Church Discipline and Obedience to Superiors averring solemnly P. 2. that it was ever far from our wishes that your conformity with the Reformed Churches of France should be misapplyed as a pretence of your expelling your Bishops much less a president for you to take Arms against your Gracious Sovereign P. 37 38. take it for granted that the Orders imposed upon you by His Majesty are Ungodly and Antichristian are you therefore allowed to defend Religion with Rebellion will ye call the Devil to the help of God Sure it is a prodigious kind of Christian Liberty for a Subject to draw his Sword against his Sovereign you that stand so much upon the point of conscience ought ye not to be subject for Conscience sake ☞ Were your Sovereign unjust and froward and his commands injurious unto God had ye instead of our pious defender of the Faith a fierce Dioclesian illud solis precibus patientiâ sanari potest nothing will mend it but prayers and patience it is Beza's counsel to the discontented Brethren of England conformable to that of St. 1 Pet. 3.17 Peter for it is better if the will of God be so that ye suffer for well doing than for evil doing if the Sovereign come to kill the Subject for his Religion the Subject must yield him his throat not charge his Pike against him and this he proves by Calvin's Practice and Writings P. 38 39 40. the Churches of France have lately declared to His Majesties Ambassador there their utter dislike of the Insurrection of Scotland under pretence of a Covenant with Christ P. 41. there can be no just cause to take Arms against a Lawful Sovereign after this he treats of the French Protestants taking Arms P. 46. and concludes that till the Reign of King Lewis the Arms of the Protestants were either justifiable or excusable but their Wars in his time were neither and they prosper'd accordingly P. 48. the French Protestants had to do with a King of a contrary Religion they were incens'd by many wrongs and oppressions they were in danger to lose with their Forts and Towns their Liberty their Religion and their Life the privileges which they enjoyed were rewards of their long Services by the Charter of Rochel when they yielded to Lewis XI it was granted to them that they should be no longer the King's Subjects ☞ than the King should maintain their immunities and yet these true reasons and just fears could not justifie their defensive Arms against their Sovereign but they were condemn'd by the best of their own and of their neighbors and God shewed his dislike by the ill success he gave them And much more to this purpose is to be seen in his answer to Philanax Anglicus and in his Regii sanguinis Clamor ad caelum contra Parricidas Anglicanos Hagae Com. 1652 C. 1. 〈◊〉 5. for that being is du Moulin juniors and not Alexander Morus's as was conjectured affirming with the Apostle that even the Jews would not have Crucified the Lord of Glory had they known him while the Parricides of King Charles I. wittingly and wilfully Murdered their Lawful King and with the King beheaded also the Church of England and brought upon the neighbouring Protestant Churches abundance of Dishonor and much danger while the same madness was imputed to all the Reformation which had only infected a few who falsly called themselves Reformed Nothing hath happened since the beginning of the World more contrary to the glory of God or that hath cast a greater blot upon holy Truth while the Wickedness defends it self by the Doctrin of the Gospel and is said to be perpetrated to vindicate the Protestant Religion to the just indignation and abhorrence of all the foreign Churches for which reason Salmasius P. 7. Heraldus Porree and others wrote smartly both against the Men P. 17. and their villanous Principles It is a Law not only written but born with us and springs from the most pure fountains of Nature That it is a most horrid crime for Subjects to punish their Princes and therefore we do too much honour to Parricides when we use Arguments against them for as Aristotle says they who doubt 1 Top. c 9 whether God is to be worship'd or Parents to be honoured are not to be convinc'd by Reasons but by Scourges and Salmasius hath proved by unanswerable Reasons by divine and human Authority that the Majesty of Kings is unaccountable and that Subjects have no manner of Authority over them Cap. 2. p. 29 30. There is no fallacy of Satan which more prevails upon good Men to engage them in an evil Cause than when Men contrary to God's Word believe that it is lawful to do evil that good may come thereof and that God hath need of our sinful assistance to promote his Kingdom and that whatever is design'd to promote God's Glory immediatly commences good P. 52. the Judges at Westminster were turn'd out by the Army because being consulted they had given this opinion that to judge the King was against the Laws of England Cap. 5. p. 107. to argue from Providence and Success to the goodness of a Cause is impudent one man is hang'd for that by which another gets a Crown Junius Brutus by expelling the Kings of the Family of Tarquin saved his Country another Brutus by murdering a Tyrant ruined it perhaps the later Brutus did an act of justice when he slew an Usurper but the first was very unjust who drove away a lawful King by the murder of King Charles I. Cap. 6. p. 121. the Parricides taught the rest of the World that Kings may be guilty of breach of trust to their People that the People are their Judges and may condemn and execute them and these Tenets they are not ashamed to own in their Writings that they had freed the World of its old Superstition that Kings are only obnoxious to God and can be punish'd only by him that they had set an example to all other Nations conducive to their safety and to be dreaded by all Tyrants as Cromwel wrote to the Scots after Dunbar fight what an occasion of insulting is hereby given to the Papists to say Cap. 7. p. 135. this is the Religion which brings down Reformation to us from Heaven these are the Men who cry out against the Usurpations of the Popes upon the Crowns and lives of Princes only that they might themselves have that power over Kings when they had snatched it from the Pope But the Papists would suggest this with less fierceness if they remembred that those few who left us in this point went to them and borrowed their Weapons from them C. 8 p. 148. these Monsters do not content themselves with being simple Parricides but they turn Rebellion into a
defensive ☜ against his Majesty his Heirs and lawful Successors Neither is the King accountable to them or to any other besides God These are the Essentials of Sovereignty There is but one Case wherein a good and loyal Subject will refuse to obey his Prince and that is p. 60 61 v. p. 66 96 97 119 120 154. when such Obedience will by no means consist with his Obedience to God But there is no Case whatsoever wherein he dares either to resist or reproach the Person or Authority of the King or to offer any Indignity to him To fight against him is to fight against God whom the King represents upon any pretence whatsoever it cannot be done without open Perfidiousness and Rebellion Such are Monsters of Men and are as natural brute Beasts made to be taken and destroyed So S. Peter describes them 2 Pet. 2.10 12. Mr. David Jenner in his Prerogative of Primogenitures * Lond 1635 P. 48. asserts the same Cause Altho the Law of God is indeed above all Kings and if they wilfully transgress the same they are all accountable unto God and unto God only for the same yet in this Kingdom of England no Statute Law is or can be above the King because it was the King that first gave life and being to the Law of the Land the King by his Royal Assent made the Law to be what it is viz. a Law But the Law of the Land did not make the King to be what he is viz. a King for the King was King before the Law. That the Doctrin and Practice of Deposing lawful Kings P. 122. and Excluding the right Heir from succeeding in the Throne for his being an Heretick Idolater ☜ tyrannical and wicked is grounded upon nothing but Popery and Fanaticism Mr. Hancock in his Answer to the Viscount Stafford's Memoires Lond. 1682. p. 31. I could make it evident that the same Maxims of Political Divinity the same Arguments and many times the same Phrases and Expressions are to be found in the Heads of both Factions I know 't is disputed whether the Ring-Leaders of Sedition among us poyson'd the Jesuits or the Jesuits them but I do not envy the Bishops of Rome the Honor of having first poyson'd them both with Antimonarchical Doctrins If Milton the great Oracle of one of the Factions had own'd himself to be a Papist there had been no reason to wonder at the Impiety of his Doctrins which he either did or might have learnt from the Popes and greatest Divines of the Roman Church It was truly alledg'd by Salmasius that the Doctrin of the sacred and inviolable Authority of Princes was preserved pure and uncorrupt in the Church till the Bishops of Rome attempted to set up a Kingdom in this World paramount to all Kings and Emperors but he with his usual Confidence acquits the Popes and charges his Antimonarchical Principles on Luther Zuinglius Calvin Bucer Martyr Parcus and all the Reformed Divines Bellarmine P. 50. Parsons Creswel Suarez c. are the Men that furnish'd the leading Faction among us with Principles and Precedents with Arguments and Texts of Scripture ☞ out of whom they either did or might have derived the Grounds of the War against the King of erecting an High Court of Justice and of bringing him to the Block John Goodwin P. 53. in one of his Pamphlets hath this remarkable Expression As for offering Violence to the Person of a King or attempting to take away his Life we leave the Proof of the lawfulness of it to those profound Disputers the Jesuits P. 166 c. I have fairly represented those Doctrins and Principles which strike at the very root of our establish'd Religion and Government with the Arts and Instruments which have been used by the prevailing Faction of the Roman Church for the Subversion of them ☞ And I know no stronger Argument against the truth and goodness of any Religion than that it supplants moral Righteousness and serves to be a Bond of Conspiracy allowes of Sedition and Treachery Injustice and Cruelty for how can that Religion be from God which maketh Men unlike to God as had or worse than if they were left to the Principles and Inclinations of their own Natures Of the Church of England I will only say It hath establish'd the Right of Kings upon such sure and unalterable Foundations that it is the Interest as well as the Duty of the Civil Power to support and defend it Mr. Animadv on Ob. Ch. Govern. Preface Smalridge Certainly that Doctrin which invades the just Rights of Princes can hope but for few Proselytes among those who have constantly defended them in their Writings asserted them in their Decrees and upon all occasions vindicated them with their Swords For we do not lye open to the imputation of a condition'd and distinguishing Loyalty who have shewed our readiness to imitate the glorious Examples of our Fathers and were prepar'd had not God's good Providence prevented our Service to have transcribed that Copy lately at Sedgmore which they set us formerly at Edg-hill And in truth our steady Fidelity to the Prince is so unquestionable that our Enemies have been pleased to ridicule what they could not deny and have made Passive Obedience bear a part in our Character when the Muse hath been enclin'd to Satyr Thus also the Person of Quality who wrote the Reasons Why a Protestant should not turn Papist P. 30 31. I am then quite out of conceit with your Religion since I cannot embrace it without endangering my Loyalty by reason of the Deposing Doctrin in case I live up to the pitch of its real Principles But 't is all one to me so long as I remain a Protestant what Religion my Prince is of tho I could wish he were of the same I profess because his Authority over me and my indispensible Obligation to submit to him do not depend upon his Opinion or Religion but upon his Birth-right yet have we not reason to doubt if the zealous sort of Roman Catholicks would not think it lawful to take Arms against their Prince turn'd a Heretick since the French League against Henry the 4th was upon this very account styled Holy and had I not been particularly acquainted with the Principles of the Church of Rome I had never conceived how it came to pass that such great Numbers of learned and well-meaning Men too could be guilty of such a horrible wickedness as that was and forget themselves so far as to pretend Holiness in an open Rebellion against their lawful Prince I am then more satisfied with the Loyalty of a Protestant especially of the Church of England who acknowledgeth the Prince to be a Supreme Governour over all his Subjects and Sovereign Judg in all Cases than with that of a Roman Catholick who seems to set limits to his Power by such restrictions as neither Reason nor Scripture can warrant Mr. Pomfret
careful our blessed Saviour was to pay all due respects to any person invested with Authority and that St. Peter recommends a meek behaviour even towards them from whom we receive hard measure P. 94. That such a continued respect and practice of duty to Governours even under hard usage is that which Conscience to God will oblige to perform This duty of respectful submission is not founded upon the good temper of our Superiours but upon the Authority they receive from God and the Precepts which God hath thereupon given to us P. 97. Obj. But if Religion be concern'd and in danger doth it not behove every good Man to be zealous c. Ans 1. It is requisite he should be zealous in the diligent exercise of a holy Life and in frequent and devout prayer c. But he must not be active as an evil doer in giving himself the liberty to behave himself undutifully towards his Superiours 2. Religion can never be so in danger that God can need any sinful practices of Men to uphold his interest his Kingdom is not so weak that it cannot stand without the affistance of the works of the Devil P. 99. 3. Religion can never be opposed with greater enmity and malicious designs than it was when our Saviour suffered and yet then he reviled not P. 100. nor allow'd St. Peter's rashness The Jews aimed utterly to root out the Christian Name and there were great oppositions against Religion even fiery Tryals 1 Pet. 4.12 When yet Saint Peter requires Christians to follow the Example of our Lord's patience and meekness and to reverence Superiours 4. True zeal for Religion consists in pious and holy living not in passionate and sinful speaking To Dr. Falkner I should join his Pupil Dr. Sherlock but his Book of Non resistance is so strong and his arguments from Scripture so cogent that it is needless to make any extracts out of it and till his Adversary writes both a more becoming and a more demonstrative Answer it will be still by all wise Men look'd upon as unanswerable SECT XXIX Among the unanswerable Treatises I also reckon Dr. Hicks the Dean of Worcester's Jovian for unless scurrility confidence and a desertion of the main Argument may pass for an Answer the Reply that is yet extant deserves no Rejoinder Out of that Elaborate Commentary on the Doctrine of Passive Obedience I shall only quote one passage because it is a History of the Author's Principles and Resolution I had rather dye a Martyr than a Rebel P. 259 and I resolve by God's assistance neither to turn Papist nor Resist but if I cannot escape I will suffer according to the Gospel and the Church of England and I will Preach and Practise Passive Obedience after the example of the Prophets and Martyrs who suffered against Law and in my most melancholy prospect of things I can comfort my self with the hopes of a reward for dying at a Stake which he shall never have for dying in the Field To this purpose also the Sermon at Bow-Church Jan. 30. 1681 / 2. Together with the same Author's Artillery Sermon are worth the perusing Dr. South I have read heretofore of some Serm. 2. p. 80 81. that having conceived an irreconcileable hatred of the Civil Magistrate prevailed with Men so far that they went to resist him even out of Conscience and a full perswasion and dread upon their spirits ☜ that not to do it were to desert God and consequently to incur Damnation Now when Mens rage is both heightened and sanctified by Conscience the War will be fierce for what is done out of Conscience is done with the utmost activity and then Campanella 's Speech to the King of Spain will be found true Religio semper vicit praesertim armata which sentence deserves seriously to be considered by all Governors and timely understood lest it come to be felt P. 212. P. 236. We have seen Rebellion commented out of Rom. xiii He that makes his Prince despised and undervalued blows a Trumpet against him in Mens Hearts c. * See Dr. Freeman's Ser. before the L. Mayor 1682. p. 8. P. 242 243. To imagine a King without Majesty a Supreme without Sovereignty is a Paradox and direct contradiction The Church of England glories in nothing more than that she is the truest friend to Kings and to Kingly Government of any other Church in the World. It is the happiness of some Professions and Callings that they can equally square themselves to and thrive under all Revolutions of Government but the Clergy of England neither know nor affect that happiness and are willing to be despised for not doing so And so far is our Church from encroaching upon the Civil Power as some who are back-friends to both would maliciously insinuate that were it stript of the very remainder of its privileges and made as like the Primitive Church for its bareness as it is already for its Purity it could chearfully and what is more Loyally want all such Privileges and in the want of them pray that the Civil Power may flourish as much and stand as secure from the assaults of Fanatick Anti-Monarchical Principles grown to such a dreadful height during the Churches late confusions as it stood while the Church enjoyed those Privileges Dr. Serm. on Heb x. 36. p. 2. John Moor. Our Saviour was the first that did effectually recommend this Passive Virtue to the World and furnished Men with such true Arguments to bear their Cross as made the most afflicted state not only supportable but to be preferred before the happiness of this life P. 16 17. A good Man when he is persecuted for his Religion neither deserts it nor by any unlawful means defends it He will not renounce his Faith to escape Persecution and yet he dreads by resisting of Authority to promote the cause of Religion P. 19. it being a blasphemy against the Divine Wisdom and Power to suppose God can stand in need of our sins to bring to pass his most glorious designs and this he says of those who under pretence of defending their Rights or Religion resist lawful Authority He then in whom this virtue of Patience dwells keeps a due regard to the commands laid upon him to submit himself to the Supreme Powers and he dares not lift up his Hand against the Lords Anointed ☞ nor Levy War upon the most plausible account whatsoever nay to him it cannot but seem a wonder that the Doctrin of Resistance should have gone down so glibly with any who have read the New Testament and are baptised into the Christian Faith. All Resistance to the Supreme Authority is unlawful The Popes of Rome being the first pretenders from Scripture to a right to resist the Civil Power P. 20 21. c. And it is most certain that by the same Argument they would take off their obligation to this plain Christian Duty they
that to do evil though for our own preservation instead of procuring our peace and settlement would be most likely to unsettle and ruin us for having once broken down the fences of Duty which are placed about us who can tell where we shall stop or abide Having allowed our selves the liberty of doing one sinful action we may easily be prompted on to commit a thousand for the same pretences will justifie all sins alike and if for the sake of Religion a Tumult may lawfully be raised a Rebellion also may be promoted c. SECT XXXIV Mr. Long is so well known for his Zeal in this good Cause to all that have seen his answer to Johnson and Hunt his no Protestant but a Dissenters Plot and other such Treatises that it is wondered that of late he should own himself the Author of the Solution of the Popular Objections c. In which he musters up for unanswerable Arguments the very same Objections of Julian of Persecuting according to and against Law c. which himself had formerly so luckily both answered and exploded But he tells us that St. Austin wrote his Retractations in which he corrected his errors and he might have told the World too that Bellarmine wrote his Recognitions in which he multiplies and confirms his Heterodoxies I shall therefore briefly represent his former Judgment out of one of his Printed Sermons * On Sept. 9. 1683. p. 13. Rebels should shew so much of ingenuity and serious Penitence as the Sorcerers did Act. xix 19. Who burnt their Books for I dare aver that there are more Arguments for Resisting of Lawful Princes which they cannot but know is threatned with damnation Rom. xiii 2. in the Books of some who term themselves true Protestants than are in all those which are written by such as they justly condemn for Idolatrous and Trayterous Papists P. 19. What greater encouragement can be given Men pretending to Religion and Conscience than when their Guides ☜ to whom they have committed the Conduct of their Souls shall Prophesie lyes in the name of God and urge them to Rebellion by Scripture and Examples They are like them in the Gospel whom no Bonds or Chains could restrain from practising the mischief they had imagined No Obligation of Laws of Conscience of Fear or Favour no Oaths or Promises could hold them but they mock God himself that they may the more unsuspectedly destroy his Vicegerent Pag. 22. If the Principles allowed of in any Community of Men ☞ do countenance the Resisting Deposing and Mur hering of Princes be it on pretence of Heresie or Tyranny or for the good of the Kirk reforming Abuses or redressing Grievances though there be but a few Actors yet all are Criminals When Absalom was Sacrificing at Hebron P. 25 26. the Conspiracy was strengthned saith the Text. It seems that Absalom had his Levites and these were they that strengthned the Rebellion By him the People were instructed in their great Priviledges and Power that there is Idolatry and Superstition in the Church Oppression and Tyranny in the State that they ought to shake off these Yoaks of Bondage and vindicate themselves into the glorious liberty of the Sons and Daughters of God. P. 27 28. One tells the People That they are the Original of Authority ☞ That it is not against Scripture or the practice of the Primitive Christians violently to resist the Higher Powers when they Persecute them for Religion and when the Prince commands against the Laws of the Country that Success justifies a good Cause and to pursue it is to comply with the Will of God and the Conduct of Providence Vnder such Doctrines as these the Presses have sweat the Church hath groaned the Peoples souls been led Captive in Chains of darkness and under these this horrid Conspiracy hath been hatched The Devil himself when he appeared in the Mantle of Samuel never did nor could teach Saul more pernicious Doctrine than this Philostratus saith that the murther of Domitian was more owing to the Doctrine of Appollonius than the Hands of Stephanus and Parthenius who slew him Dr. Fowler * Design of Christianity chap. 16. The most calm meek peaceable gentle and submissive temper recommended in the Gospel did mightily declare it self in the Primitive Christians that though they were for the most part sorely Persecuted yet saith Tertull there was never any uproar or hurlyburly among them nor was this owing to necessity as is plain from Tertullian and the History of the Thebaean Legion Chap. 24. p. 346. It is the most strange and unaccountable thing for Men in defence or favour of that way of Religion which they take to be most truly the Christian to do that which is essentially and in its own nature evil for these things are quite contrary to the design of Christian Religion Pag. 248 249. What Villanies are there which the Pope and his Proselytes have stuck at committing for the propagation of their Religion Such as exciting Subjects to take Arms against their lawful Sovereigns to whom they are obliged in the Bonds of most solemn Oaths c. I would I could say that of all that are called Christians the Papists only are lyable to this charge but alas It is too manifest to be denyed or yet dissembled that not a few of those that profess enmity to Popery are sadly guilty though not equally with the Papists in this particular SECT XXXV The Author of The Faith and Practice of a Church of England Man. I pay all Men their dues all Officers Chap. 3. p. 63 64. and Offices in Church and State according to St. Paul's command Rom. xiii I pay all Honor and Service to the King as God's Vicegerent and I cannot endure to hear him evil spoken of P. 66. I consider my self as to all the Capacities and Relations that I am in the World and endeavour to behave my self suitably to them Which Duties are fully exprest in the excellent Book of the Whole Duty of Man and I am sure that excellent Book plainly asserts the Doctrine of Non-resistance I look upon Government and Magistracy as one of the most sacred things in the World Chap. 6. p. 137 138 139. 140. for it is of God's Appointment Of all kinds of Government I like Monarchy which seems naturally to derive it self from paternal Authority And if there be any Right on Earth surely Monarchy hath Right with us and hath at least as good a Title to all its Powers Rights and Privileges as any of its Subjects can have to their Honors Properties and Estates The Monarchy of England being always esteemed as truly an hereditary and successive a Monarchy as any in the World not liable to be disposed alienated or sold nor depending on any Election Choice or Approbation of the People And according to this method our present King enjoys the Crown who hath as I believe the truest and most
☜ Moreover no Subjects may draw their Swords against their Prince for any Cause whatsoever it be nor against any other saving for lawful defence without their Prince's licence and it is their Duty to draw their Swords in defence of their Prince and Realm whensoever the Prince shall command them so to do And although Princes which be the Chief and Supreme Heads of their Realms do otherwise than they ought to do ☜ yet God hath assigned no Judges over them in this World but will have the Judgment of them reserved to himself and will punish them when he seeth his time and for amendment of such Princes that do otherwise than they should do the Subjects may not rebel but must pray to God which hath the Hearts of Princes in his Hands that he so turn their Hearts to him that they may use the Sword which he hath given them unto his pleasure SECT III. * viz. Oct. 2. A. 1528. as Jo. Fox informs us in his Edition of the Works of Tindal Berns and Frith An. 1573. p. 97. Long before this time did the Martyr William Tyndale otherwise as he says himself called William Hychins or Hitchins publish his Book of the Obedience of a Christian Man and in it asserts the same Doctrine notwithstanding his many personal Sufferings the Censure of his Books and the publick Condemnation of his Translation of the Holy Bible * viz. Oct. 2. A. 1528. as Jo. Fox informs us in his Edition of the Works of Tindal Berns and Frith An. 1573. p. 97. and it is worth nothing that the Doctrine of this Book relating to Non resistance was censur'd by the Romish Priests of that time In his Epistle to the Reader he says †Vid. 1st Part of Hist of Pas Obed. p. 20. Let us therefore look diligently whereunto we are called we are called not to dispute as the Pope's Disciples do but to dye with Christ that we may live with him and to suffer with him that we may reign with him We be called to a Kingdom that must be won with Suffering only as a sick Man winneth Health Tribulation is our right Baptism and is signified by plunging into the water we ‡ p. 98 99 100. that are baptized into the Name of Christ saith S. Paul are baptized to dye with him â—om 6. And this is the difference between the Children of God and of Salvation and between the Children of the Devil and Damnation that the Children of God have power in their Hearts to suffer for God's Word which is their life and salvation their hope and trust And the Children of the Devil in time of adversity flee from Christ whom they followed feignedly God is ever at hand in time of need to help us Tyrants and Persecutors are but God's Scourge to chastise us and he lets them do not whatsoever they would but as much only as he appointeth them to do and as far forth as is necessary for us let us therefore arm our selves with the promises both of help and assistance and also of the glorious reward that follows The same Martyr in his Prologue unto the Book saith pag. 104 105 106. I have made this little Treatise that followeth containing all Obedience that is of God. Now as ever the most part seek Liberty they be glad when they hear the unsatiable Covetousness of the Spirituality rebuked When Tyranny and and Oppression is preach'd against And therefore because the Heads will not so rule will they also no longer obey but resist and rise against their evil Heads And one wicked destroyeth another yet is God's Word not the cause of this neither yet the Preachers for tho that Christ himself taught all Obedience how that it is not lawful to resist wrong but for the Officer that is appointed thereto and how a Man must love his Enemy and pray for them that persecute him and how that all Vengeance must be remitted to God Yet the People for the most part received it not ☞ they were ever ready to rise and to fight Thus seest thou that it is the bloody Doctrine of the Pope that causeth Disobedience Rebellion and Insurrection for he teacheth to fight and to defend his Traditions and to disobey Father Mother Master Lord King and Emperor where the peaceable Doctrine of Christ teacheth to obey and to suffer for the Word of God and to remit the Vengeance and defence of the Word to God which is mighty and able to defend it And in the Treatise it self Tyndale having first treated of the Duties of Children Wives and Servants proceeds to discourse of the Obedience of Subjects unto Kings pag. 109 110. Princes and Rulers out of Rom. 13. averring That as a Father over his Children is both Lord and Judg forbidding that one Brother revenge himself of another but if any cause of Strife be between them will have it brought to himself or his Assigns So God forbiddeth all men to avenge themselves and taketh the Authority of avenging to himself saying Vengeance is mine I will reward For it is impossible that a Man should be a righteous an equal or indifferent Judge in his own Cause Lusts and Appetites so blind us God therefore hath given Laws to all Nations and in all Lands hath put Kings Governours and Rulers in his own stead to rule the World through them and hath commanded all Causes to be brought before them as thou readest Exod. 22. where the Judges are called Gods because they are in God's room and execute the Commandments of God And in another place of the said Chapter Moses chargeth saying See that thou rail not on the Gods c. Whosoever therefore resisteth them resisteth God for they are in the room of God and they that resist shall receive their damnation Tho no man punish the breakers of the Law yet shall God send his Curses upon them till they be utterly brought to nought Neither may the inferior person avenge himself upon the superior or violently resist him for whatsoever wrong it be ☜ if he do he is condemn'd in the deed doing in as much as he taketh upon him that which belongeth to God only when he saith Vengeance is mine c. and Christ saith All they that take the Sword shall perish by the sword Takest thou a Sword to avenge thy self So givest thou not room to God to avenge thee but robb'st him of his most high Honor in that thou willt not let him be Judg over thee If any man might have avenged himself upon his Superior that might David most righteously have done upon King Saul which so wrongfully persecuted David even for no other cause than that God anointed him King. Yet * 1 Reg. 24. when God had deliver'd Saul into the hands of David and his Men encouraged him to slay him he answered The Lord forbid it me that I should lay my hand on him And †Cap. 26. when Abishat would have nailed
bounden Duty and we thank God for his Word and Grace that we then did some part of our bounden service all our Bodies P. 1729. Goods Lands and Lives are ready to do her Grace faithful Obedience and true service of all Commandments that are not against God and his Word But in things that import denial of Christ and refusal of his Word and Communion we cannot consent or agree unto it for we have bound our selves in Baptism to be Christ's Disciples c. We learn that true Obedience is to obey God King of all Kings and Lord of all Lords and for him in him and not against him and his Word to obey the Princes and Magistrates of this World who are not truly obeyed ☞ when God is disobeyed nor yet disobeyed when God is faithfully obeyed We think not good by any unlawful Stir or Commotion to seek remedy but intend by God's Grace to obey her Majesty in all things not against God and his holy Word If Persecution shall ensue which some threaten us with we desire the Heavenly Father according to his promise to look from Heaven to hear our cry to judge between us and our Adversaries and to give us faith strength and patience to continue faithfully unto the end and to shorten these evil days for his chosen's sake It is also remarkable that the Generality of the common People stood firm to their Duty in those days and that the Council themselves at last repented of what they had done and proclaimed the Queen as did also Northumberland at Cambridge and when Sir Thomas Palmer Fox pag. 1280. who was condemned to die with the Duke and Sir John Gates was to be beheaded and he professed his Faith that he had learned in the Gospel which Dudley shamefully had renounced if he ever sincerely professed it so he lamented that he had not lived more Gospel-like and I doubt not but he meant it of his Rebellion Nay the Lady * Letter to her Father in Fox p. 1291. See Godwin's Annals ann 1553. Id. p. 1334. Jane her self averrs that her death was hastened by her Father That she was innocent of the fact being constrained and continually assayed that she only seemed to consent and therein grievously offended the Queen and her Laws as did also her Father the Duke of Suffolk at his death acknowledging That he had offended the Queen and her Laws and thereby was justly condemned to die desiring all men to be obedient and praying God that his death might be an example to all men Having as she says out of Obedience to her Father and Mother grievously sinned and offered violence to her self Averring further that her inforced Honor never blended with her innocent Heart P. 1293. For as Fox observes she and her Husband did but ignorantly accept that which the others had willingly devised and by open Proclamation consented to take from others and give to them By which last passage pag. 1289. and by his calling Sir Thomas Wyatt's Conspiracy a Rebellion as it truly was tho he be mistaken in saying it was enter'd into for Religion as the first part of this History makes appear Wyatt himself condemning it on the Scaffold l. 8. p. 14. says Fuller I am inclined to reckon that industrious Martyrologist among the other assertors of this truth and having thus occasionally mentioned Sir Thomas Wyatt I cannot but subjoyn my conjecture that he was much swayed in his Undertaking by a Book written by Theodore Basil and publish'd Ann. 1543. dedicated to Wyatt called The true Defence of Peace wherein he magnifies the Love that every one owes to his Country and how honorable it is to fight and dye for it And it is further observable Id. p. 1893. that when he and his Army came into Southwark and sent word to Dr. Sands Mr. Saunders and other Preachers Prisoners there that the Gates should be set open for them all Dr. Sands answered I was committed hither by Order I will be discharged by like Order or I will never depart hence and so answered the rest despising even Liberty it self from an unjust imprisonment to which they were confin'd by their lawful Prince when it was offer'd them by a Rebel Id. p. 1896. And when Sir William Saintloe was accus'd by the Council that he knew of Wyatt's Rebellion he protested he was a true man both to God and his Prince defying all Traytors and Rebels And the Lady Elizabeth afterward Queen acquitted herself with a becoming bravery of the same Accusation SECT IV. As Cranmer and Ridley were always dear Friends Colleagues in the holy Episcopal Office and Dignity and Fellow-Confessors and Martyrs so did their Opinions exactly conspire in this Point For in his * In Coverdale's Collect. f. 56. apud Fox tom 2. pag. 1570. Letter to Dr. Grindal then at Francfort afterward Archbishop of Canterbury Ann. 1555. he prays heartily for the happy Delivery of Queen Mary when it was generally believed she was with Child tho he knew it would bring him the sooner to the Stake Post partum Reginae quem jam quotidiè expectamus quemque Deus pro sui nominis gloriâ dignetur benè illi fortunare c. i. e. After the lying in of the Queen which we every day expect and which may God for the glory of his Name vouchsafe to make happy to her we shall then immediately look for nothing else but a triumphant Crown of our Confession in the Lord against our ancient Adversary And by this he made amends for his preaching up the Lady Janes Title at S. Paul's Cross in which matter as Bishop Godwin †Annal. An. 1553. says I wish he had not erred To what hath been said of Saunders Bradford and others in the first part of the History may be added that such as was their belief when they were admitted to a Conference one with another such also was their Faith in this Point when they singly gave their Judgment Mr. Bradford in his Letter to the City of London Ap. Fox tom 2. pag. 1477. and in Coverd Coll. p. 25 4 / ◠Feb. 11. 1555. My right dearly beloved let us heartily bewail our Sins repent us of our former evil life heartily and earnestly purpose to amend our Lives in all things continually watch in Prayer diligently and reverently attend hear and read the holy Scriptures labor after our Vocation to amend our Brethren let us reprove the Works of Darkness let us fly from all Idolatry let us abhor the Antichristian and Romish rotten Service detest the Popish Mass forsake their Romish God prepare our selves to the Cross be obedient to all that be in authority in all things that be not against God and his word for then answer with the Apostles ☞ It is more meet to obey God than man howbeit never for any thing resist or rise against the Magistrates avenge not your selves but commit your Cause to the Lord
Now as touching that mine adversaries say that I and my Preachers teach disobedience unto the High Powers and encourage their Subjects rather to make Insurrection against them than they should lose any thing at all of their sensual pleasures I know not if mine Enemies in any point have utter'd their maliciousness against us than in this one thing that ye may know how they shame nothing at all to lie hear I pray you the sum of our Doctrine concerning this matter Rom. 13.1 Pet. 2. Let every Soul be obedient to the Powers that bear rule c. again be ye obedient to every humane creature c. here have I given you a tast of Doctrine concerning the duty of Subjects unto the High Powers what disobedience do ye perceive by these words that we teach do we move the Inferiors and the base commonalty or any other unto such carnal liberty that for defence of the same they should either shew disobedience or make Insurrection against the head Rulers as our adversaries falsly report of us who brought the Higher Powers again unto the true Authority which God from the beginning gave them but I and my Ministers contrariwise who usurp'd this Power and brought the Magistrates in Subjection but these Enemies of God's Word who goeth about to maintain it still but they only I alone and my Ministers have set the Princes again in their Authority and valiantly delivered them from the Tyranny of the Papists as ye may perceive not only in our Sermons but also in our Writings CHAP. IV. The History of Passive Obedience in the Reign of Queen Elizabeth SECT I. THE Jews say that before one Prophetick light was by death extinguish'd another was set up to illuminate a degenerate World and thus did God in his mercy order it in our Church tho many eminent Confessors commenc'd Martyr's under Queen Mary yet the divine goodness did not leave it self and the truth without Witnesses who for a while sung the Songs of Sion in a strange Land but upon the advancement of Queen Elizabeth to the Throne of these Nations they return'd to vindicate that faith which was once deliver'd to the Saints and for which they had earnestly contended being ready to resist unto blood and because the Churches most eminent and most envied Advocate was Bishop Jewel I shall begin the History of this Reign with an account of his Sentiments When I have recited a Passage or two out of the Homily against Rebellion which are omitted in the first part of this History The first Author of Rebellion the root of all vices p 4th and the Mother of all mischief was Lucifer first God's most excellent creature and most bounden Subject who by rebelling against the Majesty of God of the brightest and most Glorious Angel became the blackest and most foul Fiend and Devil and from the heighth of Heaven is fallen into the Pit and bottom of Hell tho not only great multitudes of the rude and rascal Commons but sometimes also Men of great Wit Nobility and Authority have moved Rebellion against their lawful Princes tho they should pretend sundry causes as the redress of the Common-wealth or Reformation of Religion ☜ tho they have made a great show of Holy meaning by beginning their Rebellion with the counterfeit Service of God and by displaying and bearing about divers Ensigns and Banners which are acceptable unto the rude ignorant common People great multitudes of whom by such false pretences and shows they do deceive and draw unto them yet were the multitudes of the Rebels never so huge and great the Captains never so noble politick and witty the pretences feigned to be never so good and holy yet the speedy overthrow of all Rebels of what number state or condition soever they were or what colour or cause soever they pretended is and ever hath been such ☜ that God doth thereby shew that he alloweth neither the dignity of any Person nor the multitude of any People nor the weight of any cause as sufficient for which Subjects may move Rebellion against their Princes and how severely the same Homilies censure p. 6. and condemn the Barons who broke their Oath of Fidelity to their natural Lord King John is acknowledged by all Men. Bishop Jewel in his justly admired Apology taking notice p. 34. c. edit Lond 1581. that among many other false accusations then laid to the Charge of the Church this was one that its members were turbulent snatching Scepters out of the Hands of Princes Arming their Subjeâ—â— against them rescinding their Laws and changing Monarchies into popular Government whereby the minds of Princes were exasperated to believe that every Protestant in their Jurisdiction was their Enemy and a Rebel subjoins that it would have been most troublesom to those good Men to be so odiously accused of so grievous a crime as Treason had they not known that Christ himself and his Apostles and an infinite number of pious Christians had been accused of the same crime for tho Christ had taught the World to render to Caesar the things that are Caesars yet he was accus'd of Sedition and the desire of reigning and it was loudly cried at the Tribunal If thou let this man go thou art no friend to Caesar and tho the Apostles constantly taught Men to obey Magistrates that every Soul ought to be Subject to the higher powers and that not only for wrath but for conscience sake yet they were said to stir up the People and to invite the multitude to Rebellion So did Haman accuse the Jews Ahab accuse Elias and Amasias the Priest accuse the honest Prophet Amos in short Tertullian says all the Christians of his time were so accused as also did the ancient Enemies of Christianity Symmachus Celsus Julian Porphyry accuse the Christians of their Ages so that the charge is not new nor can it seem strange tho our very Enemies cannot deny that in all our discourses and writings we diligently admonish the People of their duty to be obedient to Princes and Magistrates tho they are wicked p. 84 c. c. If we are Traytors who honour our Princes who pay them deference and obedience in all things as much as is lawful for us to do by the Word of God who pray for them c. what are they who have not only done all that we speak of but also have approved of such proceedings We neither throw off the Yoke nor disturb Kingdoms we neither set up Kings ☞ nor dethrone them nor transfer their Empires nor give them Poyson nor make them to kiss our Feet nor tread on their Necks This rather is our Profession this is our Doctrine that every Soul whosoever it be whether a Monk or Evangelist or Prophet or Apostle ought to be subject to Kings and Magistrates we teach publickly that obedience ought to be paid to Princes as to Men sent by God and that whosoever resisteth them
King's Person either in hindering him for burning of Incense ☞ or in thrusting him out of the Temple or in compelling him to dwell apart in a house as he did though he was a leper if he had not of himself yielded to the observation of the law in that behalf or that he was deprived of his Kingdom either by the said streke of God or by his dwelling in a house apart or that any thing which the Priests then did might have been a lawful warrant to any Priest afterward in the Old Testament either to have deposed by sentence any of their Kings from their Kingdoms for the like offences or to have used arms or repressed such their unlawful attempts by forcible ways though they had imagined the same might have tended to the preservation of Religion or that either before that time or afterward ☜ any Priest did resist by force of Arms or depose any of the Kings either of Israel or of Judah from their Kingdoms tho the Kings of Israel all of them and fourteen of the Kings of Judah were open and plain Idolaters he doth greatly err Can. 23. l. 1. And because against this the Case of Athaliah might be objected they say further if any Man shall affirm that Jehoiada and his Wife did amiss in preserving the life of their King Joash or that Athaliah was not a Tyrannical Usurper the right Heir of that Kingdom being alive or that it was neither lawful for Jehoiada and the rest of the Princes Levites and People to have yielded their subjection unto their lawful King nor having so done and their King being in possession of his Crown to have joyn'd together for the overthrowing of Athaliah the Usurper or that Jehoiada the High Priest was not bound as he was a Priest both to inform the Princes and People of the Lords promise ☜ that Joash should Reign over them or that this fact either of the Princes Priests or People was to be held for a lawful warrant for any afterward either Princes Priest or People to have deposed any of the Kings of Judah who by right of Succession came to their Crowns or to have killed them for any respect whatsoever and to have set another in their places according to their own choice or that this example of Jehoiada or any thing else in the Old Testament did give them to the High Priest any Authority to dispute determine or judge whether the Children of the Kings of Judah should either be kept from the Crown because their Fathers were Idolaters or being in possession of it should be deposed from it in this respect or any other respect whatsoever he â—oth greatly err Can. 25. If any Man shall affirm that it is lawful for any Captain or Subject high or low whosoever to bear Arms against their Sovereign cap. 28. or to lay violent hands upon his Sacred Person he doth greatly err and this Doctrine is earnestly inculcated in many other places The Israelites in Aegypt after Joseph's death being opprest very tyrannically many ways did never rebel against any of those Kings but submitted themselves to their authority tho their burthens were very intolerable both in respect of the impossible works imposed on them and because also they might not offer sacrifices unto the Lord a special part of God's Worship without apparent danger of stoning to death besides it may not be omitted when God himself sent Moses to deliver them from that servitude he would not suffer him to carry them thence till Pharaoh their King gave them licence to depart When Alexander the Great l. 1. cap. 30. having overthrown Darius sent to Jaddus the High Priest and Prince of the Jews to assist him in his Wars and become tributary to the Macedonians as he had been to the Persians Jos Ant. l. 11. c 8. he return'd for his answer that he might not yield thereunto ☞ because he had taken an Oath for his true Allegiance unto Darius which he might not lawfully violate while Darius lived being by flight escaped when his Army was defeated Can. 30. If any Man shall affirm that Jaddus the High Priest did amiss in binding his obedience to King Darius by an Oath or that he had not sinned if he had refused being thereunto required so to have sworn or having so sworn he might lawfully have born Arms against Darius or have sollicited others whether aliens or Jews thereunto he doth greatly err And agreeable hereunto they tell us was the belief and practice of our Blessed Saviour and his Holy Apostles under the Gospel If therefore any Man shall affirm Can. 2. l. 2. that our Saviour did exempt himself from the obedience due to the civil Magistrate or did any way or at any time encourage the Jews or any other directly ☞ or indirectly to rebel for any cause whatsoever against the Roman Emperor or any of his subordinate Magistrates or that he did not very willingly both himself pay tribute to Caesar and also advise the Jews so to do or that when he willed the Jews to pay Tribute to Caesar including therein their duty of obedience unto him he did not therein deal plainly or sincerely but meant secretly that they should be bound no longer to be obedient unto him but until by force they should be able to resist him or that he did not utterly and truly condemn all devises conferences and resolutions whatsoever either in his own Apostles or in any other Persons for the using of force against civil Authority or that by Christ's Word all Subjects of what sort soever without exception ought not by the law of God to perish with the Sword that take and use the Sword for any cause against Kings and Sovereign Princes under whom they were born or under whose Jurisdiction they do inhabit or that Christ did not well and as the fifth Commandment did require in submitting himself as he did to Authority altho he was first sent for with Swords and Staves as if he had been a Thief and then afterward carried to Pilate and by him albeit he found no evil in him condemn'd to death or that by any Doctrine or Example which Christ ever taught or hath left upon good record ☜ it can be proved lawful to any Subjects for any cause of what nature soever to decline either the Authority and Jurisdiction of their Sovereign Princes or of any their lawful Deputies and inferior Magistrates ruling under them he doth greatly err If any Man shall affirm Can. 6. l. 2. that the Subjects of all the Temporal Princes in the World were not as much bound in St. Paul's time to be subject unto them as the Romans were to be subject to the Empire not only for fear but even for conscience sake or that St. Paul's commandment by virtue of his Apostleship and assistance of the Holy Ghost of obedience to Princes then Ethnicks is not of as great force to bind
Ceremony of Religion is abolish'd P. 48 49. if righteousness consists in blaspheming God contempt of his Ordinances and scorning the Doctrin and practice of his Saints these Men may lay some claim to it are they greater practisers of self-denyal who Preach War and Blood rather than obey than those who Preach Passive Obedience and Suffering rather than violence P. 55. Milton is very industrious to find out causes why so many would not be Traytors why could he not fall into the consideration of the Oaths of Allegiance and Supremacy that all Members of parliament take at their entrance ☜ how did he forget the commands of Obedience from God P. 59. repentance is a great reproach among those Rebels the Preaching of that Doctrin is worse to them P. 64. than Passive Obedience It is ridiculous to any judgment uninthral'd that such as Rebel against their King should pretend P. 66. they are not Rebels to God. Christians never thought that any sword drawn against their King did not violate their Loyalty and Allegiance much less that their profess'd Loyalty and Allegiance led them to direct Arms against the King's Person There are many such Passages in the Book Medit. on death p. 257 258. but I shall only quote one more towards the end of it Kings have their Power from God and God gives the Sword yea even to wicked Kings and because the Power is given them for justice it is called the Sword of Justice tho they use it oftentimes to injustice the Scripture forbids us to judge another Man's Servant but this Man will have the Father punish'd by the Child the Master by the Servant the Prince by the People Kings are unaccountable to Men for their actions for if Kings be accountable to Men are not they to whom he is accountable by the Libellers argument not only stronger than the King but stronger than Justice P. 260. divine law forbad all Men to take the Arms of justice without or against the King who is referred to God's justice and justice hath no Arms but his power the Law was above the Emperor Theodosius P. 262 v. loc p. 263. in regard it was his rule but could not make any Person or Society above him it were a profane Oath as well as vain that should be void at the will of the Father this last Age hath brought forth a generation that do God service when they scorn all his Laws and Religion c. SECT II. Bishop Sanderson in his censure of Ascham's Book Printed at London 1650. Upon perusal of Mr. Ascham 's Book you left with me I find not my self in my understanding thereby convinc'd of the necessity or lawfulness of conforming unto or complying with an unjust prevailing Power further than I was before perswaded it might be lawful or necessary so to do viz. As paying Taxes and submitting to some other things in themselves not unlawful by them imposed or required such as I had a lawful Liberty to have done in the same manner tho they had not been so commanded and seem to me in the conjuncture of present circumstances prudentially necessary to preserve my self or my Neighbour from the injuries of those that would be willing to make use of my Non-submission to mine or his ruin so as it be done with these Cautions 1. Without violation either of duty to God or any other just obligation that lies upon me by Oath Law or otherwise 2. Only in the case of necessity otherwise not to be avoided 3. Without any explicite or implicite acknowledgment of the Justice and Legality of their Power I may submit to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Force but not acknowledge the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Authority or by any voluntary Act give strength assistance or countenance thereunto 4. Without any prejudice unto the claim of the oppressed Party that hath a right Title or casting my self into an incapacity of lending him my due and bounden Assistance If in time to come it may be useful to him towards the recovery of his Right 5. Where I may reasonably and Bonâ Fide presume the Oppressed Power to whom my Obedience is justly due if he perfectly knew the present condition I am in together with the exigency and necessity of the present case and all the circumstances thereof would give his willing consent to such my conformity and compliance So that upon the whole matter and in short I conceive I may so far submit unto the Impositions or comply with the Persons of a prevailing Usurped Power unjustly commanding things not in themselves unlawful or make use of their Power to protect me from others Injuries As I may submit unto comply with or make use of an High way Thief or Robber when I am fallen into his hands and lie at his mercy As for Mr. Ascham's Discourse tho it be handsomly framed yet all the strength of it to my seeming if he would speak out would be in plain English this 1. That Self preservation is the first and chiefest obligation in the World to which all other Bonds and Relations at least between Man and Man must give place 2. That no Oath at least no imposed Oath in what Terms soever express'd binds the Taker further than he intended to bind himself thereby and it is presumed that no Man intended to bind himself to the prejudice of his own safety Two dangerous and desperate Principles which evidently tend first to the taking away of all Christian Fortitude and Suffering in a Righteous Cause 2. To the encouraging of Daring and Ambitious Spirits to attempt continual Innovations with this confidence that if they can by any ways how unjust soever possess themselves of the Supreme Power they ought to be submitted unto 3. To the obstructing unto the Oppressed Party all possible ways and means without a Miracle of ever recovering that just Right of which he shall have been unjustly dispossessed And to omit further instancing 4. To the bringing in of Atheism with the contempt of God and all Religion whilst every Man by making his own Preservation the Measure of all his Duties and Actions maketh himself thereby his own Idol The same excellent Casuist is of this mind in his Case of the engagement the bond of Allegiance whether sworn Vid. loc or not sworn is in the nature of it perpetual and indispensible c. and his Fifth Lecture of the Obligation of Conscience Sect. 11 13 14 16 17 20 21. to which for the sake of brevity I refer the Reader SECT III. To this Eminent Bishop Jenkins Redivivus Lon. 1681 p. 20 21. I shall joyn the Eminent Judge Jenkins To depose the King or take him by force or Imprison him until he hath yielded to certain demands is adjudged Treason in the Lord Cobham 's Case the Law makes not the Servant greater than the Master nor the Subject greater than the King P. 81. for that