omnia ad salutem necessaria a point which he durst defend in the worst of times when that Church was so much oppress'd for asserting her Loyalty to God and the King for her agreement with the Primitive Church in not rebelling against the lawful Magistrate and in owning the Jus Divinum of Episcopal Hierarchy and Liturgy To what is quoted out of Mr. Edw. Symmons's Vindication of King Charles in the first part of this History let these Passages be added by virtue of the Canon Romanus Episcopus say the Jesuits Sect 4. p. 46. v. p. 47. the Pope hath power to depose Kings be they Heretical or Catholick of vicious or virtuous lives if in his judgment he finds them unfit and some others more capable of Government and do not these Men believe the Authority of Parliament to be as irresistible as that of the Pope and their Votes to be as full of virtue as his Canons and altogether as authentick even to the deposing of Kings and disposing of their Kingdoms have they not loosen'd People from their Oath of Allegiance to the King and then put them in Arms persuading them that 't is no Rebellion to fight against him Sect. 16. p. 160 161. the next thing they mention wherein they triumph indeed and glory is their late extraordinary success in the Field some perhaps may wonder how these three can agree together great sufferings strange patience and extraordinary good success prosperity and good success which of old went current only among the Papists for a note of the true Church is now admitted also by these Men to be a special mark of the goodness of their Cause but in regard our Religion hath hitherto taught that sufferings and patience were rather the marks of Christ's true Flock than extraordinary success in the World therefore c. these two names of suffering and patience shall from henceforth be rejected and wholly disclaimed P. 168. cons loc as infallible marks of Loyalty and Malignity success is the weakest Argument that can be alledged to prove the goodness of a Cause and the wickedest Men have most used it this Book was written Anno 1645. tho not published till the year 1648. CHAP. VII The History of Passive Obedience under King Charles II. c. SECT I. WHen the execrable Parricide was committed on the Martyr Charles and his Family driven into Exile this Truth did not want its Confessors tho they smarted bitterly for owning it of which number Mr. Sheringham publish'd his accurate treatise of the King's Supremacy wherein as he says in his Introduction he exposes and confutes those Principles and Grounds whereby the Rebels endeavour'd to justifie the War against the King the first of which was that it was lawful for the People to resist their Sovereign and Supreme Governors by force of Arms in case they be Tyrants and bent to subvert the Laws and Religion establish'd or by illegal Proceedings invade the Lives Estates or Liberties of their Subjects This dangerous position he fully and learnedly confutes in his Book proving the Supremacy of our Kings and that they are neither coordinate nor subordinate to the People both by the Statute and common Law of this Land and clearly answers all the objections from either reason or authority concluding all with this remarkable saying P. 118. To speak my desires I wish unfeignedly the Salvation of all the pretended Parliamentarians ☞ but to speak my thoughts I conceive more hopes of the honest Heathen than of any Man that shall dye a Rebel or not make restitution as far as he is able of all that he hath gained by oppression and injustice Mr. Allington in his Grand Conspiracy Sermon 3. p. 106 107. Vid. Serm. 2. p. 60 81. Caiaphas pleaded the exigencies of the State for the Murther of our Saviour and which of us is there that hath not a Caiaphas in his bosom Which of us is there that doth not rather consider the expediency than the justice of an action which of us do not consider whether what we do be not rather secure than conscionable Men who will sacrifice both Judgment Loyalty Conscience and all Honesty to avoid an inconvenience P. 115 116. it is a Law much commended in this Land of ours that no Man shall be tryed but by his Peers now a King must be above the judgment of his Subjects because among them he can have no Peers such an heir as Christ was in the Parable Sermon 4. p. 179. Luc. 20.14 could not be robb'd of his Birth-right nor deprived of his Inheritance but it must be done with violence and that violence could never had hands enough without an Association the Husbandmen without any mask of Religion P. 205. or cloak of Godliness without any pretence of freeing themselves from Tyranny Arbitrary Government or any manner of Oppression they declare clearly what more subtle Rebels would not that the reason they prosecute bought arraign'd and kill'd the heir P. 208 and P. 210 211. it merely was for his Inheritance that the Inheritance may be ours this Lord had power to call the Labourers but the Labourers had none to call him to account Anno 1651. Mr. Jane Father to the present Regius Professor at Oxon if I am rightly informed Printed his Answer to Miltons Iconoclastes and in it fully and on all occasions avers this truth Exam. of the Pref. p. 5. v. p. 11 It is hateful in any to descant on the misfortunes of Princes but in such as have relation to them by Service or Subjection as the Libeller Milton to the late King is the compendium of all unworthiness P. 28 v. p. 34. and unnatural Insolence had His Majesty's faults been as palpable as this Author's falshood it could not diminish his Subjects duty nor excuse the Rebels imprety Rebels never wanted pretensions P. 36 37. but liberty and justice were the common masks of such Monsters so this Man will have the World believe Rebellion is dearer to this Author than Religion and he will rather commend superstitious actions of a blind Age and the very dregs of Popery than want an ingredient to the varnish of that horrid sin P. 39. Superstitious Churchmen had their hands in the old Rebellions and in our days we find they have Successors that teach the People Doctrins of Devils and seduce them from Obedience to those that had the rule over them P. 47. Obedience and Sufferings are the servility and wretchedness which Milton calls the Pulpit stuff of the Prelates we may shortly expect that as these Miscreants have altered State and Church ☜ so they will compose an Index Expurgatorius of the Bible for it cannot be imagined that they will object this heinous crime of Preaching Passive Obedience to the Prelates and leave so many places in the Gospel which command it and themselves need not the Gospel to make Men obedient they have the Sword and this
of Testimonies Yet after the Popes Deposing Power came into request the Commonwealth Principles did so too and the Power of Princes was said to be of another Original and therefore they were accountable to the People And having shown the Affinity of such Doctrines and Principles in both by some Tragical effects of them as well at home as abroad he proceeds thus Pag. 12. If we enquire farther into the Reasons of these Pretences we shall find them alike on both sides The Commonwealthsmen when they are asked how the People having once parted with their Power come to resume it They presently run to an implicit Contract between the Prince and the People by vertue whereof the People have a Fundamental Power left in themselves which they are not to exercise but upon Princes violating the Trust committed to them The very same Ground is made the Foundation of the Popes Deposing Power viz. An Implicit Contract that all Princes made when they were Christians to submit their Scepters to the Popes Authority c. And where he reasons against these Principles from the Doctrine of Christ and his Apostles Pag. 15. The Religion they taught says he never meddled with Crowns and Scepters but left to Cesar the things that were Cesar's and never gave the least intimation to Princes of any Forfeiture of their Authority if they did not render to God the things that are God's Concluding that Head with this Reflection upon the whole In my 〈◊〉 there is very little difference between Dominion being founded in Grace and being forfeited for want of it But then secondly as to the breaking of Oaths and Bonds of Allegiance he first lays down That the Duty betwixt Princes and Subjects is natural and antecedent to their embracing the Christian Religion And therefore secondly the absolving Subjects from that is in plain terms nulling the Obligation to a natural Duty and taking away the Force of Oaths and Promises And thirdly That all Mankind are agreed that it is a sin to break a lawful Oath and the more solemn and weighty the Oath is the greater is the Perjury And then proceeds to shew that the Power which absolves from such Oaths is a Power of turning Evil into Good and Good into Evil of making civil Obedience to Princes to be a Crime and Perjury to be none and such as from the Schoolmen he proves to be greater than they allow of in God himself Pag. 18. where there is intrinsick Goodness in the Nature of the thing and inseparable Evil from the contrary to it As in the Case says he of Disobedience to Parents and Violation of Oaths lawfully made and after a clear Confutation of the Sophistry of Popish Casuists in this matter he concludes Wo be to them that make good evil Pag. 24. and evil good when it serves their turn For this is plainly setting up a particular Interest under the Name of the Good of the Church and violating the Laws of Righteousness to advance it If Men break through Oaths and the most solemn Engagements and Promises and regard no Bonds of Justice and Honesty to compass their Ends let them call them by what specious Names they please The Good Old Cause or The Good of the Church it matters not which there can be no greater sign of Hypocrisie and real Wickedness than this c. And lastly as for the justifying Rebellion upon the account of Religion having cited the Boucher de justâ abdicat Hen. 3 Sorbon Doctor who not only called it lawful to resist Authority on the Account of Religion but folly and Impiety not to do it where there is any probability of Success And said that the Martyrs were only to be commended for suffering because they wanted Power to resist With a Note of Admiration says he Most Catholick and Primitive Doctrine And a little after pag. 28. Cardinal Bellarmin having given his Reason amongst others for the Pope's deposing Power Because it is not lawful for Christians to suffer an Heretical Prince if he seeks to draw his Subjects to his Belief The Learned Dean makes this Reflection upon it And what Prince that believes his own Religion doth it not And what then is this but to raise Rebellion against a Prince where-ever he and they happen to be of different Religions With a great deal more to the same purpose which it would be much more profitable for the Reader to learn from the ingenious Preface it self than from this imperfect Transcript of it A CONTINUATION OF THE HISTORY OF Passive Obedience Since the REFORMATION AMSTERDAM Printed for Theodore Johnson in the Calver-Straet 1690. A PREFATORY EPISTLE TO THE AUTHOR Of the First Part of the History of Passive Obedience SIR THE first part of the History of Passive Obedience having been favorably received by the generality of Readers tho unjustly censured and undeservedly reproach'd by some Men who think themselves injured thereby I have thought fit to publish a second Part of the same History not doubting your leave for my so doing wherein the Reader may find that Doctrin carefully and at large deduc'd through the first Ages of our Reformation down to the times of Archbishop Laud and from thence to the present time to shew the World that the Opinion was not first hatch'd and brought up in that great Man's days who dyed a Martyr to the constitutions of our most excellent Church and among them to the true Principles of Loyalty Nor do I believe that any one Primitive Doctrin wherein we differ from the Papists can shew even in that Age when the whole drift of our Writers was to expose and confute the Romish Synagogue more Authors that uniformly assert it than this of Non-Resistance as if God in his wise and good Providence had so order'd it to stifle an Objection which he foresaw would afterwards be made against it in the degenerate Ages of the same Church nor is there need of any other Apology to you or the Reader for my medling with this Province for my adding some Passages to what hath been already publish'd and illustrating and enlarging others since if the interest of truth be promoted See the History unmask'd it matters not how many are engaged in that service nor that whether they are called Papists Atheists and Hobbists for their pains I have often heretofore wondred at the assurance of the Romish Authors who wrote against our Church a little after the Reformation that they could so confidently accuse the whole Body of Pretestants as the Preachers and Practisers of Rebellion for so says Stapleton ‖ Counterblast p. 20. that Protestants obey no longer than till they have power to resist And Card. Allen * Answ to the Just of Gr. Bri. cap. 4. that the Protestants are desperate and Factious that as long as the Laws are favorable to them they are obedient but when the Laws are against them and their Princes their Enemies they break all the Bonds of Allegiance despise
affirm'd by many others of their Writers Thus we find P. 1â— the most mischievous Commonwealth Principles have been very well entertain'd at Rome as long as they are subservient to the Pope's deposing Power and if we inquire further into the reason of these pretences we shall find them alike on both sides the Commonwealth's Men when they are askt how the People having once parted with their Power come to resume it they presently run to an implicite contract between the Prince and the People by virtue whereof the People have a Fundamental Power left in themselves which they are not to exercise but upon Princes violation of the Trust committed to them ☞ the very same ground is made the Foundation of the Pope's deposing Power viz. an implicite contract that all Princes made when they were Christians to submit their Scepters to the Pope's Authority which is so implicite P. 13. that very few Princes in the World ever heard of it it is declared in the Case of King John that the resignation of the Crown to the Pope is a void Act. And so consequently will the Imposing any such condition be as inconsistent with the Rights of Sovereignty if they plead an implicite contract who made such conditional settlements of Civil Power upon Princes ☞ who keeps the ancient Deeds and Records of them for all the first Ages of the Christian Church this conditional Power and Obedience was never heard of not when Emperors were open and declared Infidels or Hereticks what reason can be supposed more now than was in the times of Constantius and Valens that were Arian Hereticks Yet the most Learned Zealous and Orthodox Bishops of that time never once thought of their losing their Authority by it as I could easily prove if the design of this Preface would permit me If Christ and his Apostles were the best Teachers of Christianity P. 15 this is certainly no part of it for the Religion they taught never meddled with Crowns and Scepters but left to Caesar the things that were Caesar's and never gave the least intimation to Princes of any forfeiture of their Authority if they did not reader to God the things that are God's it requires all Men of what rank or order soever to be subject to the Higher Powers P. 16. because they are the Ordinance of God and to pray for them that are in Authority c. Thus far the Christian Religion goes in these matters and thus the Primitive Christians believed and practised when their Religion was pure and free from the Corruptions and Usurpations which the Interests and Passions of Men introduced in the following Ages and how then come Princes in these later times to be Christians upon worse and harder terms than in the best Ages of it in my mind there is very little difference between Dominion being founded in grace and being forfeited for want of it and so we are come about to the Fanatick Principles of Government again which this deposing Power in the Pope doth naturally lead Men to but this is not all the mischief of this Doctrin For 2. It breaks all Bonds and Oaths of Obedience how sacred and solemn soever they have been P. 17. there being an obligation to Obedience on the Subjects part which doth naturally arise from the relation between them and their Prince when Subjects are absolved from their Oaths of Allegiance they are thereby declared free from that natural duty they were obliged to before this is nulling the obligation to a natural duty and taking away the force of Oaths and Promises this is turning Evil into Good and Good into Evil that can make Civil Obedience to Princes to be a Crime ☞ and Perjury to be none this is a greater Power than the Schoolmen will allow to God himself where there is intrinsick goodness in the nature of the thing and inseparable evil from the contrary to it P. 18. for tho it be granted that God may after the matter or circumstances of things our Question is only about dispensing with the force and obligation of a Law of Nature such as keeping our Oaths undoubtedly is this he illustrates very Learnedly and at large in some following Paragraphs asking how comes the Pope to have power to give away another Man 's natural right a Man swears Allegiance to his Prince by virtue of which Oath the Prince challenges his Allegiance as a sworn duty the Pope dispenseth with this Oath i.e. gives away the Princes right whether he will or no. but how came the Pope by that right of the Prince which he gives away P. 19 20 21. may he not as well give away all the just rights of Men to their Estates as those of Princes to their Crowns Cajetan lays down a good rule about dispensing with Oaths that in them we ought to see that no prejudice be done to the Person to whom and for whose sake they are made he afterwards cites the several distinctions which the Roman Casuists use to vindicate this Power of dispensing with Oaths particularly Laymen that a promising Oath made to a Man cannot ordinarily be relax'd p. 24. without the consent of the Person to whom it is made except it be for the publick good of the Church ☜ as tho evil might be done for the good of the Church but woe be to them that make good evil and evil good when it serves their turn for this is plainly setting up a particular Interest under the name of the good of the Church and violating the Laws of Righteousness to advance it if Men break through Oaths and the most solemn Engagements and Promises ☜ and regard no bonds of justice and honesty to compass their ends let them call them by what specious names they please p. 25. the good Old Cause or the good of the Church it matters not which there can be no greater sign of Hypocrisie and real Wickedness than this for the main part of true Religion doth not lye in caâ—ting Phrases or mystical Notions neither in specious shews of devotion nor so zeal for the true Church but in Faith as it implies the performance of our promises as well as belief of the Christian Doctrin and in Obedience or a careful observance of the Laws of Christ among which Obedience to the King as Supreme is one which they can never pretend to be an inviolable duty who make it in the Power of another Person to absolve them from the most solemn Oaths of Allegiance and consequently suppose that to keep their Oaths in such a case would be a sin and to violate them may become a duty which is in effect to overturn the natural differences of good and evil to set up a controuling Sovereign Power above that of their Prince and to lay a perpetual Foundation for Faction and Rebellion which nothing can keep Men from If Conscience and their Solemn Oaths cannot Therefore 3. The third
for Atheism * Id. Ser. on Rom. 13.5 p. 5 6. c. The real causes of Commotions are seldom the same with those that are pretended for training in and engaging a multitude they are truly an ungrounded and aspiring Ambition the heat and fury of Mens passions c. But * P. 19. 20 c. Natural and revealed Religion do offer us these reasons for obliging us to subjection to the higher Powers 1. We are taught that those Powers are of God nay that they are Gods a strain of speech that if divine Authority did not warrant it would pass for impudent and blasphemous flattery Deputed Powers are onely accountable to those from whom they derive their Authority and L. P. 25. the Example and practice of our Great Master My kingdom is not of this World this doth so expresly discharge all bustling and fighting on the pretence of Religion ☞ that we must either set up for another Gospel or utterly reject what is so formally condemn'd by the Author of this we profess to believe Never cause of Religion was of so great concern as the preserving the Head and Author of it P. 27. If we examine the nature and design of that holy Religion our Saviour deliver'd we shall find nothing more diametrically opposite to all its Rules than the distemper'd fury of these misguided Zealots Otherwise doth St. Paul teach the Romans though then groaning under the severest rigours of bondage and tyranny and St. Peter doth at full length once and again call on all Christians to prepare for sufferings and to bear them patiently ☜ And though the bondage of the Slaves was heavy and highly contrary to all the freedoms of the humane nature yet he exhorts them to bear the severities even of their froward and unjust Masters P. 29. With this Argument that Christ suffered for them leaving them an Example from these unerring practices and principles must all true Christians take the measures of their actions and the rules of their Life and indeed the first converts to Christianity embrac'd the Cross and bore it not onely with patience but with joy Neither the cruelty of their unrelenting persecutors nor the continued tract of their miseries which did not end but with their days prevailed on them either to renounce the faith or do that which is next degree to it throw off the Cross and betake themselves to seditious practices for their preservation ☜ In twenty years persecution the Martyrs of one Province Egypt were reckon'd to be betwixt eight or nine hundred thousand P. 31.32 and yet no tumults were raised against all this tyranny and injustice and though after that the Emperours turn'd Christian and establish'd the Faith by Law yet neither did the subtle attempts of Julian the Apostate nor the open persecutions of some Arian Emperours who did with great violence persecute the Orthodox occasion any seditious Combinations against Authority And though Religion suffer'd great decays in the succession of many Ages yet for the first ten Centuries no Father ☜ or Doctor of the Church or any Assembly of Churchmen did ever teach maintain or justifie any Religion or seditious Doctrines or practices It is true about the end of the Eleventh Century this pestiferous Doctrine took its rise and was first broach'd and vented by Pope Gregory VII Hildebrand P. 36. The same equality of Justice and freedom that obliged me to lay open this ties me to tax also those who pretend a great hate against Rome and value themselves on the abhorring all the Doctrines and practices of that Church and yet have carried along with them one of their most pestiferous Opinions pretending Reformation when they would bring all under confusion and vouching the Cause and Word of God when they were disturbing that Authority he had set up and opposing those impower'd by him and the more Piety and devotion such daring pretenders put on it still brings the greater stain and imputation on Religion as if it gave a patrociny to those practices it so plainly condemns But blessed be God our Church hates and condemns this Doctrine from what hand soever it comes ☞ and hath establish'd the Rights and Authority of Princes on sure and unalterable foundations enjoyning an entire Obedience to all the lawful Commands of Authority and an absolute submission to that supreme Power God hath put in our Sovereign's hands this Doctrine we justly glory in and if any that had their Baptism and Education in our Church have turn'd Renegado's from this they proved no less Enemies to the Church her self than to the Civil Authority so that their Apostacy leaves no blame on our Church The same learned Man * P. 446. in a marginal Note on Bishop Bedel's Letter to Wadsworth when the Bishop was representing the common Principles of those Papists and Protestants who asserted a right of taking up Arms against their Sovereign whenever their Lives Properties or Religion were invaded saith This passage above is to be consider'd as a Relation not as the Author's Opinion but yet for fear of taking it by the wrong handle the Reader is desired to take notice that a Subject's resisting his Prince in any cause whatsoever is unlawful and impious Which passage I have lately seen in some Copies of the same Edition for I never heard but of one thus altered This passage above is to be consider'd as a Relation not as the Author's Opinion lest it should mislead the Reader into a dangerous mistake And when he makes his own Apology * Pres to the Ser. Nov. 5. at the Rolls 1684. He professes I am sure that the last part of the Sermon that presses Loyalty and Obedience is not at all enlarged beyond what I not only preach'd in that Sermon but on many other occasions in which I appeal to all my Hearers but I leave the Sermon to speak for it self and me both and will refer it to every Man's Conscience that reads it to judg whether or not I can be concluded from it to be a Person disaffected to his Majesties Government * Id. first Letter to the E. of Middl. collect of pap p. 284. Few have written more and preach'd oftner against all sort of treasonable Doctrines and practices and particularly against the lawfulness of rising in Arms upon the account of Religion I have preach'd a whole Sermon in the Hague against all treasonable Doctrines and practices and in particular against the lawfulness of Subjects rising in Arms against their Sovereign upon the account of Religion And I have maintain'd this both in publick and private that I could if I thought t◠convenient give proofs of it that would make all my Enemies be ashamed of their injustice and malice P. 159. As oft as I have talk'd with Sir John Cochran of some things that were complain'd of in Scotland I took occasion to repeat my Opinion of the duty of Subjects to submit
particularly chosen by the People c. but on the other side what mighty danger can there be in suppossing the persons of Princes to be so sacred that no Sons of Violence ought to come near to hurt them Have not all the ancient Kingdoms and Empires of the World flourished under the Supposition of an unaccountable power in Princes No inconvenience can be possibly so great on the supposition of this unaccountable power in Sovereign Princes as the unavoidable Mischiefs of that Hypothesis which places all power originally in the People and notwithstanding all Oaths and Bonds whatsoever to Obedience ☞ gives them the Liberty to resume it when they please which will always be when a Spirit of Faction and Sedition shall prevail among them God Pag. 34. Numb 26.9 interprets striving against the Authority appointed by him to be a striving against himself they who resist resist an Ordinance of God and they who do so shall in the mildest sense receive a severe punishment from him let the Pretences be never so popular the persons never so great and famous nay tho they were of the great Council of the Nation yet we see God doth not abate of his severity upon any of these Considerations nor hath the Christian Doctrine made any Alteration in these things P. 39. It would take up too much time to examine the frivolous Evasions and ridiculous Distinctions by which they would make the case of the Primitive Christians in not resisting Authority so much different from theirs who have not only done it but in spite of Christianity have pleaded for it either they wanted Strength or Courage or the Countenance of the Senate or did not understand their own Liberty P. 40. When all their Obedience was only due to those Principles of the Gospel which made it so great a part of Christianity to be subject to Principalities and Powers and which the Teachers of the Gospel had particularly given them in charge to put the People in mind of Tit. iii. 1. And happy had it been for us if this Doctrine had been more sincerely preach'd and duely practis'd in this Nation * Id. Ser. on Nov. 5. 1673. p. 39. It is the Honor of our Church of England that it asserts the Rights of Princes so clearly and fully without Tricks and Reservations and all that mean honestly love to speak plainly †Id. Ser. on Mat. x. 16. at Whitchall March 7. 167 8 / 9. That there might be no colour for any such Cavil against Christianity as if it gave occasion to many Disturbances of the Civil Government no Religion that ever was did so much enforce the duty of Obedience as Christ and his Apostles did and that upon the greatest and most weighty Considerations for Conscience sake for the Lord's sake for their Religion's sake for consider I pray if the Doctrine of Christ had given encouragement to Faction and Rebellion under pretence of it if S. Peter himself had taken upon him to dispose of Crowns and Scepters or had absolved Christians from their Allegiance even to their greatest Persecutors what Blot had this been even upon the whole Religion such as all the Blood of the Martyrs could never have wash'd out P. 50. It is an intolerable Reproach to Christianity to impute their patient Submission to Authority to their Weakness and want of force which is all one as to say they would have resisted if they durst And the same Author in his Grand Question c. p. 180 181. says That every new Modeller of Government hath something to offer that looks like Reason at least to those whose interest it is to carry it on and if no Precedents can be found then they appeal to a certain invisible thing called the Fundamental Contract of the Nation which being a thing no where to be found may signifie what any one pleases And pag. 75. I am of Opinion That if he i.e. the Author of the Letter c. could be persuaded to produce this Fundamental Contract of the Nation which I perceive he hath lying by him it would not amount to so much as a blind Manuscript Thus also he says in his Book called The Doctrines and Practices of the Church of Rome truly stated p. 106. The Principles of our Church are directly contrary to them i. e. deposing Principles and our Houses of Convocation would as readily condemn any such damnable Doctrines as the University of Oxford and all the World knows how repugnant such Principles are to those of the Church of England and none can be Rebels to their Prince but they must be false to our Church SECT XXV Dr. Patrick Dean of Peterborough * Paraphr on Prov. 24 21. Take care therefore my dear Child that thy Religion which teaches thee in the first place to worship reverence and obey the great Lord and Governor of all the World make thee humbly obedient to the King as God's Vicegerent here on Earth and have nothing to do with those whose discontent with the present state of things or their love of Novelty makes them affect a change of Government and depart from their duty both to God and Man. †Id. Pref. to the Paraphr on Eccles p. 16. To this purpose the Preface to the Paraphrase on Ecclesiastes cites and confirms the Opinion of Antonius Corranus an excellent Person a learned Spaniard as the Paraphrast justly stiles him concerning that Book of Solomon's This Tractate is truly royal and worthy to be read perpetually in this most turbulent Age both by high and low that from hence Subjects may learn to perform Obedience and the greatest Observance both in word and deed towards their Princes chusing rather to bear and suffer any thing than to attempt Rebellion against them ‖ Id. Per. Annot. on Eccl. 8.2 p 216. It is much safer and easier as well as more honest to submit and be quiet than to contend and unsettle the Peace of Kingdoms tho Princes do not govern as they ought The Verse says Melancthon is a Sentence exceeding worthy of Consideration and Remembrance and then gives the different Interpretations of it and closes all thus ‡ P. 219.220 Some may think that I have dilated too much upon this Verse but they may be pleased to consider how useful if not necessary it is at this time when men begin again to plead the lawfulness of Resistance which is so plainly condemn'd in this place that the most learned Assertors of the Old Cause were extremely puzzled to make it agree with their Principles in the late Times of Rebellion There is one who in his Book called Natures Dowry chap. 21. calls in the Assistance of a great many Hebrew Doctors to help him to another Translation of the Words and yet after all is forc'd to acknowledge that our English is right enough and is content to admit it with this Proviso That the King manage well the Affairs of the Commonwealth
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
was burdened the more still it spread And indeed what should hinder Religion from thriving in evil Times For the same Religious Duties which are practised with more ease in prosperous are exercised also but with greater honor in an afflicted state of things Nay some of its more eminent Parts and noble Instances are not capable of being exercised at other times It is not Religion then whatever Men may vainly pretend that makes them run into the Breach of Laws and Contempt of Duty lest they should suffer in the profession of it For God and Religion owe them no thanks for such a Course because he is not honored ☞ nor is strengthned and preserved but ruined and destroyed by it But the true and real Cause of such Disobedience whereof God and Religion are only the Color and false Pretence is plainly a great want of Religion and of the Love of God and too great a love of the World and of Mens own selves Mr. Pelling * Ser. on 30. Jan. 1683. on Rom. 13.2 p. 2 3 4. Had not this Duty been a prime part of the Christian Religion we cannot conceive why such great care should have been taken to inform the whole World of it especially in times which afforded not any common encouragement thereunto Were it not a sad Truth that some will believe no more of the Scripture than will serve the present turn we might wonder how it is possible for a Christian to be an undutiful Subject so that it is not either ignorance that can excuse or any allowable Principle of Christianity that can encourage Resistance nor is it Zeal or Conscience that doth it tho that hath been pretended but it is either a haughty and unmanageable Spirit or an hankering after Spoil c. that have been the true Causes of those Riots which have been so vexatious so fatal to Sovereign Princes It being otherwise impossible that Men whose Consciences are so enlightened by God's own Word should be so blind wicked and fool-hardy as to rise up against their Prince at the manifest hazard of the greatest and most intolerable of all Evils for that is the Rebel's portion Damnation By Resistance is meant all undutiful disobedient and contumacious Behaviour and in particular all open forcible and violent Opposition and by the Power is meant not only the Governor's Authority but the Governor himself Shall I take leave to give you a Paraphrase upon my Text. Why ☜ you shall have it not out of any single Commentator But out of an honest Statute of this Realm which makes S. Paul's Divinity to be Law too The Act declares That it is not lawful upon any pretence whatsoever c. After that he proceeds upon the common Topicks that Power is God's Ordinance c. and how reproachful Rebellion is to the Gospel c. Pag. 25. Usurping and pretending Powers Men may be forced sometimes to be subject unto upon pain of Plunder and Sequestration but the Supreme Power the King is he whom we must not refist upon pain of Damnation Such was the Authority of Claudius Pag. 27. and such were his Ministers ☜ that they would not allow Christians either the Exercise of their Religion or the Liberty of their Native Countries or the protection of their own Houses Pag. 29.30 31. and yet both Claudius and his deputies must be submitted to Obj. But when Religion is established by Law then Resistance is not unlawful Answ 1. Religion was established among the Jews by the municipal Laws of that Country And yet tho several Kings introduc'd Idolatry among them they did not resist or if they rational and it is my Resolution to part with all that this World calls dear even Life it self rather than ever own their i. e. the Papists novel Doctrines for true or submit to their Usurpations or communicate in their idolatrous Worship but yet for all this neither for the Preservation of this our most holy and excellent Religion profess'd here in England nor for the keeping out of Popery it self and then I have named the worst thing that I can will I ever by the Grace of God go beyond the Duty of my Calling and that Station divine Providence hath placed me in nor will I ever lift up my finger or open my mouth against the Lord 's Anointed whatever his Religion be whether he hath any or none whether he be a Nero or a Constantine whether he rules by Law or against it we must not wish him evil no not so much as in our secret Thoughts whatever hard things we suffer from him we must not affront disturb or oppose his Government or resist his Authority and if we have not opportunity of flying from such a Persecution as I now suppose because I would put the worst Case that can happen or cannot by prudence decline it I know no other remedy the Gospel allows us but meek and patient Suffering for our Religion after the example of our blessed Lord and Master This is the plain loyal Doctrine of the Church of England which her Ministers have always preach'd and defended both against Papists and Fanaticks of all sorts and for which such an Outcry and Clamor of late years hath been raised against the Clergy and whenever we teach you otherwise give me leave in God's Name to charge you all to forsake us and despise us at as high a rate as our greatest Enemies can do P. 31. nay if an Angel from Heaven preach any other Doctrine let him be accursed Zeal for the best and the greatest things in the World will not excuse private Mens taking upon themselves to reform publick Abuses either against or without the consent of the supreme Magistrate nor will it hallow any Action for which we have not sufficient Warrant and Authority from God's Word For conclusion of all Would we engage God's favour and protection let us at all times adhere close to our duty as well when it is against our temporal Interest as when it is for it let us inviolably in all things observe the Commands of our Religion not only propose good ends but be as careful to choose lawful means SECT XXXVII I shall conclude this Chapter with the Doctrine of the Whole Duty of Man which Book I look upon as a body of practical Divinity owned by our Church and well spoken of even by our very Adversaries Sund. 14. §. 5. The Civil Parent is he whom God hath establish'd the supreme Magistrate who by a just Right possesses the Throne in a Nation this is the common Father of all those that are under his Authority and therefore we owe him Honor and Reverence c. and Obedience according to the Apostles 1 Pet. ii 13. Rom. xiii 1. and it is observable that these Precepts were given at a time when those Powers were Heathens and cruel Persecutors of Christianity to shew us ☜ That no pretence of the Wickedness of our Rulers can free
he be never so true a Subject and all unlikely to make any resistance or to think any evil unto your Grace P. 184. Whereas it is they that go about to make Insurrection to the maintaining of their worldly pomp and pride and not the true Preacher Who is he that would be a Traitor or maintain a Traitor against your most excellent and noble Grace I think no Man yea and I know surely that no Man can do it without the great displeasure of the eternal God. For S. Paul commandeth straitly unto all Christians to be obedient in all things Rom. 13. on this manner Let every man submit himself to the authority of the higher power for whosoever resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves damnation 1 Pet. 2. Also S. Peter confirmeth this saying Submit your selves unto all manner of ordinance of man c. Wherefore if every man had the Scriptures as I would to God they had to judge every Man's Doctrine ☞ then were it out of question that the Preachers thereof either would or could make or cause to be made any Insurrection against their Prince seeing the self same Scripture straitly commandeth all Subjects to be obedient unto their Princes as Paul witnesseth saying Warn them saith he that they submit themselves to princes and to powers and to obey the officers Now how can they that preach and exhort all Men to this Doctrine cause any Insurrection or Disobedience against their Prince Call to mind the old Prophets and with a single eye judge if any of them either privily or apertly stirred up the People against their Princes P. 185. Look on Christ if he submitted not himself to the high powers paid he not Tribute for all he was free and caused Peter likewise to pay Suffered not he with all patience the punishments of the Princes Yea Death most cruel altho they did him open wrong and could find him guilty in no Cause Look also on the Apostles and if ever they stirred by any occasion the People against their Princes yea if they themselves obeyed not to all Princes altho the most part of them were Tyrants and Infidels Consider likewise those Doctors which purely and sincerely have handled the Word of God either in Preaching or Writing if ever by their means any Insurrection or Disobedience rise among the People against their Princes but you shall rather find that they have been rather ready to lay down their own Heads to suffer with all patience whatsoever Tyranny any Power would minister unto them giving all People example to do the same Now to conclude if neither the Scripture neither the Practice of the Preachers thereof teacheth nor affirmeth that the People may disobey their Princes or their Ordinances but contrariwise teacheth all Obedience to be done unto them it is plain that those Bishops or rather Papists do falsly accuse those true Preachers and Subjects which thing would appear in every Man's sight if by their violence the Word of God were not kept under Now is this the Doctrin that I do Preach and Teach ☜ and none other as concerning this matter God I take to record and all my Books and Writings that ever I wrote or made and only I allow and favor them which further this Doctrine of Christ and of this I am sure mine Adversaries or rather Adversaries to Christ's Doctrin must bear me witness After this he proceeds to demonstrate that the Pope and the Papistical Bishops are they who Preach to the People the contrary Doctrin as that St. Peter exempts himself and his Successors from being subject to Superiors that Subjects may be disobedient to their own Lords and that the Pope may Depose Kings that he hath autority to break all Oaths Bonds and Obligations and other such like positions and then adds there is no Officer that hath need to be afraid of Christ's Gospel nor yet of the Preachers thereof ☜ but of those privy Traitors can no Man be too wary the Scripture commandeth us to obey to wicked Princes and giveth us none autority to Depose them who was more wicked than Herod and yet St. John suffer'd Death under him Who was wickeder than Pilate and yet Christ did not put him down but was Crucified under him Briefly which of all the Princes were good in the Apostles days and yet they deposed none So that God's word and their own learning and the Practice of our Master Christ and his Holy Apostles are openly against them p. 190. there is no People under Heaven that more abhors and with earnester heart resisteth and more diligently doth Preach against Disobedience than we do Yea I dare say boldly let all your Books be search'd that were written this 500 Years and all they shall not declare the autority of a Prince and the true obedience toward him as one of our little Books shall do that be condemn'd by you for Heresie p. 202. 204. And then he impeacheth them of denying that the King's Power is immediatly of God while it can never be proved that ever we spake against God or our King. The same Learned and Holy Martyr in his Discourse that Mens Constitutions not grounded in Scripture bind not the Conscience is of the same mind If the power command any thing of Tyranny against Right and Law always provided that it repugn not against the Gospel p. 292. 293. 294. nor destroy our Faith our Charity must needs suffer it for as St. Paul saith Charity suffereth all things also our Master Christ If a man strike thee on the one Cheek turn him the other For if he doth exercise Tyranny if he command thee any thing against right or do thee any wrong as for an example cast thee in Prison wrongfully if thou canst by any reasonable and quiet means without Sedition Insurrection or breaking of the common Peace save thy self or avoid his Tyranny thou may'st do it with a good Conscience but in no wise ☞ be it right or wrong may'st thou make any resistance with a Sword or with Hand but obey except thou canst avoid as I have shewed thee but if the Cause be right lawful or profitable to the Common-wealth thou must obey and thou must not sly without sin But suppose the King should condemn the New Testament in England and command that none of his Subjects should have it is he to be obeyed or not this will be a great Scourge and an intolerable plague My Lords the Popish Bishops would depose him with short deliberation and make no Conscience of it they have Deposed Princes for lesser Causes than this is a great deal But against them will I always lay Christ's Fact and his Holy Apostles and the Word of God. If the King forbid the New Testament c. under a temporal pain or else under the pain of Death Men shall first make faithful Prayers to God and then diligent
Magistrates but suffer patiently death rather than to offend God or else our obedience is nothing but hypocrisie and dissimulation Who would accept his own Child's making of Courtesie when all his facts be contrary to his commandment What Masler would be content or think his Servant doth his duty in putting off his cap and in his doing contemneth all his Master's Laws and Commandments the Laws of a Magistrate if they be repugnant to the Word of God they should not be obeyed yet rather should a Man suffer death than to defend himself by force ☜ and violent resisting of the Superior Powers as Christ his Apostles and the Prophets did On verse 2. Because that naturally there is in every Man a certain desire of liberty and to live without subjection and all manner of Laws except such as please himself St. Paul is not content generally to exhort and command all Men to obedience of the Higher Powers but giveth many great and weighty causes wherefore Men should be obedient and in subjection to them The first is because the Office of a Magistrate is the Ordinance of God and therefore the Magistrate must be obeyed except we will say in some respects God is not to be obeyed therefore the Magistrates be called Gods in Scripture ungodly Princes God suffers and appoints for the sins of the People but let the King and Magistrate be as wicked as can be devised and thought ☜ yet is his place and office the Ordinance and Appointment of God and therefore to be obeyed and in case they do any thing in their Offices contrary to the Word of God although the Subjects may not nor upon pain of eternal Damnation ought not by force nor violence to resist the Officer in his High Power yet they are bound to think that God can and will as well revenge the abuse of his Office in them as punish the Subject for the disobedience of his ordinance towards the Higher Power If it be true that St. Paul saith the higher power to be the Ordinance of God it is very damnable iniquity that for any private affection or other unjust oppressions for any Man to depose the Magistrates from their Places and Honors appointed by God or else privily or openly craftily or violently to go about to change or alter the State and Ordinance of God c. The second cause is the great peril and danger it is to resist and disobey God's Ordinances They that resist shall receive to themselves damnation as tho he had said lest ye should think it a light thing but a trifling matter to withstand and disobey the Magistrates understand ye that in so doing ye stand and fight against God and therefore ye provoke Judgment and Vengeance against your selves and be culpable and guilty of God's everlasting displeasure if ye repent not Here St. Paul hath set forth the End and success of Sedition ☞ Treason Conspiracy and Rebellion that is to say destruction both of Body and Soul and who is able to contend and fight with God On verse 5. One cause wherefore we must obey is the fear of pain and punishment which the Magistrate must minister by the commandment of God unto all such as disobey and contemn the Ordinance of God the other is conscience for although the Magistrate do not see nor know how thou dost disobey and break the Order of God or else if thou could'st by power and strength overcome the Magistrates yet thy conscience is bound to obey there be some so indurate and past grace that think themselves not bound to obey this order and Higher Power appointed and commanded of God but doubtless those shall perish with their Captains as Achitophel did with his Absalom if the Higher Power command any thing contrary to God's Word they should not be obey'd notwithstanding there should be such modesty and soberness used as should be without all violence force rebellion as Peter and John used ☞ saying God is more to be obeyed than Man and so in saying of truth they continued in the truth without moving of Sedition and suffered death for the truth c. Nor was this only this excellent Bishop's Opinion while his King was of his Religion and friend to his Person and Principles but as Truth is eternal and unalterable so he persevered in this belief when Queen Mary persecuted the Church of God and this worthy Prelate in a particular manner The Martyrs Letters Lond. 1564. 4to p. 120. for in his Letters just before his death set out by Miles Coverdale Bishop of Exon his fellow Confessor he frequently inculcates this Doctrin Remember ye be the workmen of the Lord and called into his Vineyard there to labour till eventide that ye may receive your peny which is more worth than all the Kings of the Earth but he that calleth us into his vineyard hath not told us how sore or how fervently the Sun shall trouble us in our labour but hath bid us labour and commit the bitterness thereof unto him who can and will so moderate all afflictions that no man shall have more laid upon him than in Christ he shall be able to bear these days be dangerous and full of peril p. 136. but yet let us comfort our selves in calling to remembrance the days of our forefathers upon whom the Lord sent such troubles that many hundreds yea many thousands died for the testimony of Jesus Christ both men and women suffering with patience and constancy as much cruelty as Tyrants could devise and so departed out of this miserable World to the Bliss everlasting p. 139. Who would not now rather than to offend so merciful a God fly this wicked Realm as your most Christian Brother and many other have done or else with boldness of heart and patience of the Spirit bear manfully the Cross even unto the death Albeit I know p. 141 / 2 that all those which seek God's honour and the furtherance of his Gospel be accounted the Queens Enemies altho we daily pray for her Grace and never think her harm but we must be content to suffer slander and patiently to bear all such injuries Nevertheless this is out of doubt that the Queens Highness hath no authority to compel any man to believe any thing contrary to God's word neither may the Subject give her Grace that Obedience in case he do his Soul is lost for ever Our bodies ☜ goods and lives be at her Highness commandment and she shall have them as of true Subjects but the Soul of man for Religion is bound to none but unto God and his holy Word p. 148 149 Seeing therefore we live for this life among so many and great perils and dangers we must be well assured by God's word how to bear them and how patiently to take them as they be sent to us from God we must also assure our selves that there is no other remedy for Christians in the time of
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
Rulers and it is no News to hear it of them Elias had such measure measured unto him Micheas all of them faithful to Princes ever were so accused We say the Doctrine of Rome is no Friend to Princes and here he instances in the treasonable Books and rebellious Insurrections of the Papists and adds shew the Princes the Gospel hath deposed shew the Princes that Popery hath not wronged It is our Doctrine that we firmly hold and they fully defie That he that taketh the Sword shall perish with the Sword i. e. he that taketh it without the bounds of a calling warranting him and that calling he afterward says is only the Prince's Order as all Rebels ever do that he which resisteth the Superior Powers resisteth the Ordinance of God and to his own Damnation that we ought to obey and be subject not for Fear but for Conscience sake that the Weapons of Subjects be but Prayers and Tears c. See then whether Popery or God's holy Gospel which we hold stand better with the safety of Princes and flourishing Estates of Kingdoms c. SECT IV. Among the Works of Dr. Lawrence Humfreys Preached at Oxford 1588. which he published against the Romanists his seven Sermons on 1 Sam. 26.8 9 c. To persuade Obedience to Princes c. are not the least considerable In which having in the Epistle Dedicatory commended that Saying of S. Ambrose Rogamus Auguste non pugnamus We beseech O Emperor P. 22 23. we fight not and in the first Sermon mentioned the many Rebellions of the Papists he says Such a Catholick Faith must be maintain'd by such Catholick Means namely by open Rebellions privy Practices in a Catholick and Universal Manner that is by all unlawful Means P. 24. That when Scruples arise against such traiterous Enterprises then the Pope hath this Religion and Omnipotency P. 32. that he can dispense with any Oath In the second Sermon he teacheth every one his Duty It is lawful for a Magistrate to put to death a Malefactor otherwise no Spirit no Reason no Friend no carnal Respect can authorise any Man of his own Head or his private affection to draw weapon against any man much less against a double and compound person P. 34. c. as the Prince established by Law and publick Authority If Christ found fault with his Servant Peter fighting in his own quarrel ☜ host much more will he be angry with them that take weapon against his anointed Prince his Lieutenant in the Earth What do these Giants and Tyrants of the World think Or what do they esteem of the Blood of a Prince Or what do they imagine of the Ordinance or Institution of Princes Are they Upstarts by themselves c. No it is only the Ordinance of our living God. P. 36 37 By Office he representeth God he is God by name Saul himself is named here the anointed of the Lord so are all other Potentates that are by their Vices evil Men yet by Office the Ordinance of God Prov. 8. Job 34. By me rulers reign the Hypocrites rule not without him And why are the bad as well as the good advanced Austin gives two Reasons hereof It is not unjust that wicked men receive power to hurt both that the patience of the good may be tryed and the wickedness of the evil punished And if they are set up by God they cannot fall but by God. P. 43. What were the Magistrates in the time of Peter and Paul but Heathen and Tyrants as Nero and such others and yet Paul exhorts every soul to be subject to the higher powers and whosoever resisteth c. Even Nebuchadnezzar a Tyrant and Infidel was to be prayed for Chrisostome amplifyeth the excellent Integrity and Faithfulness of David toward Saul the anointed Serm 3. p. 56. in that David did this in the Old Testament where some revenge was in a sort permitted c. But to kill him or any the anointed of the Lord is contrary to the Law of Nature and all Laws Those that are disloyal and Rebels are not good Christians P. 63. P. 78. P. 106. We of this Land do swear and protest in the name of Christ a fidelity to God to the Prince and to our Country this Oath must be kept Many Laws have been made against Treason and Rebellion yet the unbridled and cruel Subjects have always unkindly and unnaturally conspired against their Prince and against their own Country Our King Ethelred complains in an Oration in this sort We are overcome of the Danes not with Weapon or force of Arms but with Treason wrought by our own People Anno 1593 Reprinted 〈◊〉 1640 c. Doctor Richard Bancroft afterward Bishop of London and Archbishop of Canterbury published his Dangerous Positions c. the whole Design of which Treatise is to expose and ' condemn the Republican Principles then newly broached in England by the Lovers of the Geneva Platform I have already in the Reign of Queen Mary given his Sentiments of the Proceedings of the English Exiles at Francfort against Knox whose Principles were so infective that they inflamed his own native Country and threw it into a most unnatural Rebellion of which their Ministers were the prime cause and shall add his sense of those seditious Doctrines and Practices * Lib. 1. cap 3. But because some peradventure will labor to excuse these Proceedings and to color the same with some pretence of zeal and great desire they had to be delivered from Popish Idolatry and Superstition I have thought it convenient to let you understand how far they are from making any such pretences in their own behalf and with what new Divinity Positions Mr. Knox and Mr. Buchanan have amplified the Geneva Resolution ☞ viz. That if Princes refuse to reform Religion the Magistrates and People may lawfully do it by force of Arms to the Justification not only of their said Attempts and Actions but also many others of the like nature Ch. 4. And afterward he mentions their Positions That Princes for just causes may be deposed That it is not Birthright only nor Propinquity of Blood that makes a King lawfully reign above a People professing Jesus Christ If Princes be Tyrants against God and his Truth their Subjects are freed from their Oaths of Obedience The People are better than the King and of greater Authority c. Of all which and many the like Propositions he averrs that they tend to the disturbance and utter overthrow of the freest and most absolute Monarchies that are or can be in Christendom and that they are contrary he was sure both to the Word of God and to all the Laws and Customs of this Realm But I must transcribe the greatest part of the Book should I cite all that is to my purpose in it while I leave to the Reader 's private Consideration that and his other excellent Treatise called a Survey
had been specifyed and annext to the Command Law or Ordinance of Almighty God c. Anno 1643. Dr. Thomas Swadlyn Printed three Sermons intitled the Sovereign's desire and Subjects duty and himself was a Confessor at that time being Imprisoned for his Loyalty as he declares in his Epistle which he dedicates to the World wherein having proved that all Power is from God especially Monarchy he shews that every Soul is to be subject howsoever a King may deal unjustly with them Serm. 2. on Rom. 13 1. p. 25. either 1. By violating the Laws and inforcing their Consciences or 2. By depriving them of their Goods by extortions and imprisoning their Persons and though in the former of these cases he may not be obeyed yet in neither of these cases may he be resisted But what are we to do then Why we may either fly away as David did from Saul if we do not then we must suffer but at no hand may we resist When St. Paul says let every soul be subject he means 1. Let every Soul honour the King. 2. Let every Soul obey the King in things lawful and indifferent 3. Let every Soul be subject to the King in commands unlawful i. e. let every Soul patiently suffer when he cannot actually do If the commands violate the Conscience Id. Ser. 3. p. 29. 31 â—3 38. yet there the Power may not be resisted for to resist the Power is a sin second to none but Sacrilege the highest crime against Heaven is Sacrilege and the next crime to this is Rebellion against or disobedience unto the Majesty of Earth and whosoever resists the Higher Powers resists both God and the King the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies whosoever contrary orders or orders against the Laws or the Arms of the chief Magistrate he resists the Higher Powers whether it be in subtilty of counsel or obloquy of speech and if so much more a heinous crime is it to take up Arms against the King. I have not spoken this to flatter Kings no they shall dye like Men but to inform you he that presumes sins against the justice of God he that despairs sins against his Mercy but he that resists the Power sins against the Power of God and he that dares take Arms against the King would if he could take Arms against God too and therefore as damnation is due to every sin Sermon at Whitehall March 22 1639. p. 18 19. so especially to this sin the sin of Rebellion Dr. B. Holyday Archdeacon of Oxford to strike one's Father was death by the Law to curse one's Father was death by the Law c. the Law then for the Son and the Subject being the same where is the love where is the fear where is wisdom where is grace where is nature are they not all fled from a rebellious heart had zeal antiently armed it self against Sovereignty we had never heard of a Calendar of Saints P. 28. Salus populi suprema lex includes in it the safety of the head and for the members of the body to rise against the head is it not unnatural is it not frenzy let them remember the breach of Israel P. 30. which did first wilfully depart from their Sovereign and afterwards unwillingly whilest perforce from their Country and that afterwards in two hundred years they had both many more and worse Kings than Judah had and were at last seized on by the divine judgment to the instruction of others but their own ruin we may not do evil Id. Serm. at Oxf. May 21. 1643. p 42 Sermon at St. Mary's May 19. 1644. p. 65 66. that good may come thereof royalty must not down for the advancement of Religion object Rebellion and ye object all crimes it is nearer to a flout than a truth to call a Rebel a Christian they will ask what is the final cause of a King and they will answer the Peoples welfare certainly a true answer and as certain an imperfect one the People's good is an inferior purpose of Majesty the representation of the Divine Majesty is the highest purpose of Humane Majesty when in all causes a King is next under God Supreme Governor how can the People whether single or united P. 91. be the Governor of that Governor a great Council may be the adviser of a Prince but as the Statute Law of our Prayer binds us to confess before God it is God that is the only Ruler of Princes Id. Serm. at Chr. Ch. Nov. 10. 1644. p. 106. a King Absalom would be not of God's making for he had made David not of David's making a King then he could be made only by the People and the Devil whilest by the People and Treason whilst against the consent of God and David Mr. Berkenhead Serm. on Nov. 3. 1644. at Chr. Ch. Oxon. p. 13. However we must perform active Obedience to such Princes only as far as lawfully we may so long as they are not set in competition with God yet we must perform Passive Obedience and absolute subjection even if they should command the most unjust superstitious idolatrous profane and irreligious things which can be imagined yet I say we must not Rebel unless we will renounce Christianity but we must let this be the touchstone of our subjection even our patient and constant sufferings SECT V. Dr. Henry King Lord Bishop of Chichester They Sermon at St. Paul's Mar. 21. 1640. p. 11. that lift up their hands against the King in publick Rebellion or their tongues in murmur against his Commands or their hearts in disobedient and discontented thoughts are as ill Subjects to God as to the King you need not ask whom have they resisted St. Paul tells you Rom. 13. they have resisted the Ordinance of God for he hath his Power from God. Men like the mutinous Israelites P. 36. upon all occasions of pretended discontent cry down Moses and set up an Idol made out of popular votes and contributions Id. Serm. before the King May 29. 1661. p. 22 c. to what Votes soever Elective Rulers owe their Scepters Succession is the Vote of God who both declares the right and then continues it as his donation Crowns conferr'd by other hands sit loose and tottering upon the head of such as wear them I will give it keeps them fast this is the great Charter by which Kings hold the right to their Kingdoms by me Kings rule where are those then who place the right to dispose Kingdoms in the Popes or those in another extreme who intitle the People to this power a strange prodigy in opinion not heard of till those Men came into the World who as was falsly alledged of the Apostles at Thessalonica Act. 17.6 turn'd the World upside down placing the feet above the head and subjecting the Higher Powers contrary to the rule of God to the People who by his command ought to be subject unto
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
Letter Apologet. c. 5. p. 334. The Dean smartly rejoyns By this we might think Mr. Cressy a stranger in his own Country and that he had never heard of the 30. of January or the 29. of May which are solemnly observed in our Church and the Offices joyned with that of the 5. of November and are purposely intended for that very thing ☜ which he denies to be taken notice of by us in such a manner what doth Mr. Cressy think the Renunciation of the Covenant was intended for if not to prevent the mischief of the former Rebellion After his he gives an Historical account of the Controversie in England about the Power of Princes and the Usurpations of the Pope over them p. 348. and having cited Pope Gregory the Seventh's Letter wherein he avers That Kings had their beginnings from Men who gained their Authority over their equals by blind Ambition and intolerable Presumption by Rapines and Murders by Perfidiousness and all manner of Wickedness ☞ He subjoins Is not this a very pretty account of the Original of Civil Power by the Head of the Church The Oath of Allegiance sworn to the Pope p. 366. leaves no room for Allegiance to Princes any more than a person who hath already sworn Allegiance to one Prince hath liberty to swear the same thing to another p. 370. which it is impossible he should keep to both And discoursing of King Stephen he says that his Title being very bad he saw it necessary for him to strengthen it by the Pope's Authority and that during his Usurpation all the Rights of the Crown were lost p. 373. p. 452. Again he says If depriving Sovereign Princes of their Crown and Dignity endeavouring by open Rebellions and secret Conspiracies to take away their Lives be not Treasons there are none such in the World. p. 463. If the Primitive Christians had been guilty of so many horrible Treasons ☞ and Conspiracies if they had attempted to deprive Emperors of their Crowns and absolved Subjects from their Allegiance to them if they had joined with their open and declared Enemies and imployed Persons time after time to assassinate them what would the World have said of their sufferings Would Men of any common sense have said they were Martyrs for Religion but that they dyed justly and deservedly for their Treasons the late Regicides pleaded the cause of God and Religion The Scripture attributes the great revolutions of Government to a particular Providence of God Id. Ser. on 1 Cor. 12.24 25. p. 17. God is the Judge or the Supreme Arbitrator of the Affairs of the World he putteth down one and setteth up another which holds with respect to Nations as well as particular Persons which doth not found any right of Dominion as some fansied till the Argument from Providence was return'd with great force upon themselves but it shews that when God pleases to make use of Persons or Nations as the scourges in his hand to punish People with he gives them success above their hopes or expectations but that success gives them no right Suppose a Prosperous Usurper in this Kingdom Id. ans to the first royal paper p. 23. and vindicat of that ans p. 64. had gained a considerable Interest in it and challenged a Title to the whole and therefore required of all the King's Subjects within his power to own him to be rightful King upon this many of them are forc'd to withdraw because they will not own his Title is this an Act of Rebellion and not rather of true Loyalty ‖ Id. Vindi. p. 37. and ans to the 1st part p. 19. the Doctrins of deposing Princes and absolving Subjects from their Allegiance are errors in matters of practice of the highest importance * Id. ans to 2d royal paper p. 40 55. if fancy only keeps us firm to the Church of England might it not as well have been said that the Protestants of the Church of England adhered to the Crown in the times of Rebellion out of fancy and not out of judgment and that if their fancy chang'd they might as well have joyned with the Rebels as we have cause to be thankful to God when Kings are Nursing Fathers to our Church so we shall never cease to pray for their continuing so and that in all things we may behave our selves towards them as becomes Good Christians and Loyal Subjects and whereas the Defender of the Royal Papers p. 80. argued against this that Subjects were no longer according to this Doctrin to be Loyal than their King is a Nursing Father to their Church the Doctor wipes off the Aspersion by telling him †Vindic. of the ans p. 101. ☜ P. 86. that he had put an ill construction on his words far from the intention of the Author who thinks it a part of a good Christian to be always a Loyal Subject I desire this Gentleman to resolve me whether in the late times of Usurpation this had been good Doctrin that those who enjoy or pretend to Supreme Power are to be judges in their own case if so then it had been impossible for Men to have justified their Loyalty to the Royal Family then very unjustly put out of possession P. 88 89. it is some comfort that our Church is confessed to teach the Orthodox Doctrin of Loyalty and her practice to be conformable thereto in the worst of times and so the Doctor hopes it will always be But it hath been said by some body ☜ that we have nothing peculiar to our Church but our Doctrin of Non-Resistance this might have given occasion to inquire whether the Church which pretends to be infallible doth teach it so Orthodoxly or not or whether those who do think themselves obliged to believe what she teaches are thereby obliged to the strictest Principles of Loyalty ☜ this our Church doth not only teach them as her own Doctrin but which is far more effectual as the Doctrin of Christ and his Apostles and of the Primitive Church which I think ought to have more force on the Consciences of Men P. 99. than the pretence to Infallibility in any Church in the World. ☜ Is it any argument that the constitution of our Government is not firm or that Loyal Subjects cannot be certain of their duty because Men of ill Principles have run away with false notions of a Fundamental contract and coordinate power and whereas it might be objected that propositions as dangerous as those of the Jesuits were held by some among our selves witness those condemn'd at Oxford July 26. 1683. We cannot deny says he but that there have been Men of ill Minds and disloyal Principles Factious and Disobedient Enemies to the Government both in Church and State but have these Men ever had that countenance from the Doctrins of the guides of our Church which the deposing Doctrin hath had in the Church of Rome To
‡ P. 201 202. We are not satified in being obliged to preserve the King's person and Authority in the preservation and defence of the true Religion and the Liberties of the Kingdom forasmuch as 1. No such limitation of our Duty in that behalf is to be found either in the Oaths of Supremacy and Allegiance which no Papist would refuse to take with such a Limitation nor in the Protestation nor in the Word of God. 3. Such a Limitation leaves the Duty of the Subject at so much loosness and the safety of the King at so great uncertainty ☞ that whensoever the People shall have a mind to withdraw their Obedience they cannot want a pretence from the same for so doing 4. Hereby we make our selves guilty of an actual and real diminution of his Majesties Power and Greatness which in the same Breath we call the World to witness with our Consciences that we had no thought to diminish c. P. 210 211. The Tyranny and Yoke of Antichrist if laid upon the Necks of Subjects by their lawful Sovereigns ☜ is to be thrown off by Christian Boldness in confessing the truth and patient suffering for it not by taking up Arms or violent resisting the higher Powers Pag. 217 Because some have inferred from the very Order that the Defence of the King's Person and Authority ought to be with subordination to the preservation of the Rights and Privileges of Parliaments and the Liberties of the Kingdom therefore we cannot take this Oath Especially being told in a late Pamphlet P. 219. that the King not having preserved the Liberties of the Kingdom c. as of duty he ought is thereby become a Tyrant and so ceaseth to be a King and consequently that his Subjects cease to be Subjects and ow him no longer Subjection which Assertion since we heartily detest as false and scandalous in the Supposition and in the Inference seditious and devilish we dare not by subscribing this Article give the least countenance thereto And that we may take the Covenant in our own sense is contrary to the nature and end of an Oath which must be full of simplicity P. 223. contrary to the end of Speech c. and will bring a scandal upon our Religion that we practise that our selves that we condemn in the Paqists viz. Swearing with Jesuitical Equivocations and mental Reservations that we play fast and loose with God in as much as what we swear to day in one sense we may swear the direct contrary to morrow in another P. 225. And if this would fatisfie the Conscience we might with a good Conscience not only take the Covenant but even subscribe to the Council of Trent also yea and to the Turkish Alcoran P. 229. if the King should not protect us but neglect his part too having power and ability to perform it his voluntary neglect ought not to free us from the faithful performance of what is to be done on our part Ann. 1683. July 21. in a full Convocation many opinions were condemn'd that had been publish'd in diverse Books and writings in English and also in the Latin tongue P. 2. repugnant to the holy Scriptures decrees of Councils writings of the Fathers the Faith and profession of the Primitive Church and also destructive of the Kingly Government the safety of his Majesties Person the publick Peace the Laws of Nature and Bonds of Humane Society as Proposition 1. All civil Authority is derived originally from the People Proposition 2. There is a mutual compact tacit or express between a Prince and his Subjects and if he perform not his Duty they are discharged from theirs Proposition 3. P. 3. that if Lawful Governours become Tyrants or Govern otherwise than by the Laws of God and Man they ought to do they forfeit the Right they had unto their Government Prop. 7. Self-preservation is the Fundamental Law of Nature and supersedes the Obligation of all others when they stand in competition with it Prop. 8. The Doctrine of the Gospel concerning patient suffering of Injuries is not inconsistent with violent resisting of the higher Powers in case of Persecution for Religion Pr. 9. P. 4. There lies no obligation upon Christians to Passive Obedience when the Prince commands any thing against the Laws of our Country and the Primitive Christians chose rather to die than to resist because Christianity was not yet settled by the Laws of the Empire And besides the Condemnation of the Doctrines the Books of Milton P. 7. Baxter Goodwin Owen Johnson c. were ordered to be publickly burnt by the Hand of the Marshal in the Court of the Schools as Books that were fitted to deprave Mens Manners stir up Seditions and Tumults overthrow States and Kingdoms and lead to Rebellion Murther of Princes and Atheism it self And a Prohibition issued forbidding the Reading any of the said Books under great Penalties This Decree was drawn up by Dr. Jane Dean of Glocester and the King's Professor of Divinity at Oxon and subscribed by the Vicechancellor other Professors and the whole Convocation And pursuant to this Decree Parkinson a Fellow of Lincoln-College for maintaining that the Right and Foundation of all Power was in the People that Kings are accountable for their Maleadministration c. And particularly that King Charles the First was justly put to death for making War upon his Subjects was an 1684. expelled the University And it is observable that our excellent Homilies that so expresly require Obedience to Princes and condemn Rebellion and Resistance upon any pretence whatsoever were Printed at the Theatre the same year that the abovementioned Decree was made CHAP. VII The Opinions of Learned Men. WHen Men would know what are the Sentiments of any Church in her Articles or Sanctions the most rational Course is to make inquiry among those who were concern'd in making them or those who may be presumed best to understand them by reason of their nearness to the time their acquaintance with the Compilers or their extraordinary Sagacity and Honesty and of suchpersons in the Church of England must we make Inquiry concerning the Doctrine of Obedience and Non-resistance In * Burn. hist Ref. part 1. l. 3. p. 245. the Days of Henry the Eighth when the Reformation began to dawn an 1537. a Convocation was held upon the Conclusion of which there was Printed an Explanation of the chief Points of Religion signed by nineteen Bishops eight Arch-Deacons and seventeen Doctors of Divinity and Law in which there was an Exposition of the Creed the Ten Commandments c But this was but a rude Draught the beauteous Stroaks were given it †Id. p. 286. anno 1540. when a select number of Bishops sate by Virtue of a Commission from the King confirm'd in Parliament among which were Cranmer Ridley Redman and other extraordinary men their first work was to draw up a Declaration of the Christian Doctrine for the
necessary Erudition of a Christian Man in which the Commentary on the fifth Commandment thus instructs us Subjects be bound not to withdraw their Fealty Truth Love and Obedience towards their Prince for any Cause whatsoever it be nor for any cause they may conspire against his person nor do any thing towards the hinderance or hurt thereof or of his Estate And this they prove out of Rom. 13. Whosoever resists the power resists the ordinance of God and they that resist the ordinance of God shall get to themselves damnation And â—n the sixth Commandment No Subjects may draw their Swords against their Prince for any Cause whatsoever it be So that hereby we see that the Declaration made in the Reign of Charles the Second That it is not lawful upon any pretence whatsoever c. is no Novel Doctrine but the old Doctrine of the Church of England even in the infancy of its Reformation And again Although Princes which be the Supreme Heads of their Realm 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 sees his time And Ann. 1542. ‖ Id. Coll. of Record n. 26. p. 252. V. Fox to 2 p. 346 347. it is expresly injoin'd by the Bishop of London to his Clergy Item That every of you do procure and provide of your own a Book called The Institution of a Christian Man otherwise called the Bishop's Book and that you and every of you do exercise your selves in the same according to such Precepts as hath been given heretofore or hereafter to be given So that I suppose the Book to have been the whole duty of Man of those days SECT I. The Popish Bishops Tonstal and Stokesly in their Letter to Cardinal Pool * Apud Fox to 2. p. 351 352. prove out of St. Austin St. Chrysostom and other Fathers That a King is accountable to God only for his Faults that he hath no Peer upon Earth being greater than all Men and inferior but to God alone c. and from hence they shew That the Pope's Power and by parity of Argument the Power of the People to depose Kings is a Doctrine that will be to his own Damnation if he repent not whereas he ought to obey his Prince according to the Doctrine of St. Peter and St. Paul nay Bonner himself Ap. eund p. 673. as he wrote the Preface to the Book of true Obedience so in his Sermon at Paul's Cross Ann. 1549. in the beginning of the Reign of Edward the Sixth declares That all such as rebel against their Prince get to themselves Damnation and those that resist the higher Power resist the Ordinance of God and he that dieth in Rebellion is utterly damn'd and so loseth both Body and Soul what pretences soever they have as Corah Dathan and Abiram for Rebellion against Moses were swallowed down alive into Hell although they pretended to sacrifice to God. So much of the Doctrine of the Reformation did even Bonner himself at that time own and this also was the Opinion of the Protestants of that Age for †Ap. eund to 2. p. 592 among the Heresies and Errors collected by the Popish Bishops out of the Martyr Tyndal's Book called the Obedience of a Christian Man this is the fourth he faith fol. 113. that a Christian Man may not resist a Prince being an Infidel and an Ethnick and that this takes away free will or as it is in the ‖ Inter addend Latin Non licere Christiano resistere Principi Infideli Ethnico Tollit libertatem arbitrii Where observe that the Papists look'd upon it as if Tindal had said that it was impossible to do so whereas he only means that a Christian ought not to resist c. for the Words are thus explained ‡ Ibid. St. Peter willeth us to be subject to our Princes 1 Pet. ii St. Paul also doth the like Rom. xiii who was also himself subject to the Power of Nero and altho every Commandment of Nero against God he did not follow yet he never made resistance against the Authority and State of Nero as the Pope useth to do against the State not only of Infidels but also of Christian Princes SECT II. In the Reign of Edward the Sixth the true Religion began to flourish and at that time old Father Latimer was famous for a plain and honest Preacher * Fol. 56. he in his fourth Sermon before the King telling the Audience what Conference he had with my Lord Darsey in the Tower subjoins that when that Lord pleaded that he had been always faithful and had he seen the King in the Field he would have yielded his Sword to him on his Knees he replyed Marry but in the mean season you played not the part of a faithful Subject in holding with the People in a Commotion and Disturbance it hath been the cast of all Traitors to pretend nothing against the King's Person they never pretend the matter to the King but to others Subjects may not resist any Magistrates nor ought to do any thing contrary to the King's Laws And to put the matter out of all doubt in his Afternoon †Matth. xxii 21. Sermon at Stamford he says If the King should require of thee an unjust Request yet art thou bound to pay it and not to resist nor rebel against the King. The King indeed is in peril of his Soul for asking an unjust Request and God will in his due time reckon with him for it but thou must obey the King and not take upon thee to judge him for God is the King's Judge c. and know this that whensoever there is an unjust Exaction laid upon thee it is a plague and punishment for thy Sin. We marvel that we are plagued as we be and I think verily this unjust and unfaithful dealing with our Princes is one great cause of our plague look therefore every Man upon his Conscience ye shall not be judged by worldly Policy at the latter day Archbishop Cranmer in his Letter to Queen Mary whatever his fear might otherwise betray him to do confesses Ap. Fox to 3. p. 672. That the Imperial Crown and Jurisdiction of this Realm is taken immediately from God to be used under him only and is subject unto none but God alone ‖ p. 674. and afterward averrs That as the Pope taketh upon him to give the Temporal Sword to Kings and Princes so doth he likewise take upon him to depose them from their imperial States if they be disobedient to him and commandeth the Subjects to disobey their Princes assoiling the Subjects as well of their Obedience as of their lawful Oaths made unto their true Kings and Princes contrary to God's Commandment who commandeth all Subjects to obey their Kings or their Rulers over them It is not to be denied that this great