Father at his Devotions instead of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Sons in the Original we find the Vowels set in the Teâ—â— which is somewhat strange in that tongue without their Consonants ☞ perhaps to intimate closely that so many Circumstances concurring otherwise for the aggravation of the offence as Subjects to lay violent hands on a King and that in the Temple and that at his Devotions to add further that it was done by his own Sons however it be more vocal than the Blood of Abel yet the manner of setting it down should shew it also to be scelus infandum a Wickedness too monstruous to be fully express'd Two Sons there were that David had whom he especially as it were doated upon above the rest of his Children Absalom and Adonijah and both of these take their advantages as far as in them lay to tumble their aged Father down from his Throne and bury him alive to make way for their prodigious and preposterous Purposes the former by the Peoples favor which he had gotten by his Hypocritical Popularity the latter by his Fathers Feebleness backing himself by the countenance of wicked Joab and disloyal Abiathar this hard measure received good King David at the hands of those of whom he best deserved He saw the Law of Nature violated Conscience of so heinous a Fact contemn'd his Indulgence repaid with monstrous Ingratitude his try'd Valour outbrav'd by his own Subjects Pag. 8. But the Judg of all the World is not subject to like Passions with us none shall touch his Anointed for evil but evil shall hunt those wicked Persons to destroy them P. 10. Godoliah was too confident on his own Innocency and the Loyalty of those that spake him fair but the event proved it too true for his security gave the advantage which the Traytor taking performed that most wicked Design which made all the miserable remnant of Israel to smart for it P. 11 12. They who hold such Grounds in their Schools that the Pope may make void the Oath of Allegiance that Subjects have taken to their lawful Princes that upon a pretence they are faln from the Church and turn'd Hereticks he may depose them and that being so deposed they may be lawfully murthered by their Subjects What hope may remain that such so bred so taught so believing will ever prove loyal A Traytor is a man of Belial P. 16 18. who to the disgrace of himself and his whole Family impiously conceivs and rebelliously vents his Hatred and Disloyalty against his lawful Sovereign Treason is of a deeper tincture than other Sins deserving a heavier doom and therrfore of all true Christians the more earnestly to be detested P. 22 23. Had these Men remembred what the wise King Solomon had left them for a better direction Prov. 8. By me Kings reign c. they might have found that the bond of Obedience to Princes is not so loosly knit by God that Subjects may dissolve it at their pleasure or upon any Discontent or Injury whatsoever cry we have no part and renounce our Inheritance for as a Head never so rheumatick and the fountain of all Diseases in the rest of the Members may not be therefore parted from them for fear of a worse inconvenience neither can the Members upbraid it as the Apostle and Nature teach us with these contemptuous Words ☜ I have no need of thee So the Head in the Body politick must keep his place howsoever till that highest Authority take it off who first set it on to change it for a better the more pernicious in reformed States and Commonwealths is the wicked band of Antichrist who take upon them to sever those whom God hath so linked together What other conclusion do they drive at in all their Volumes against the King's Supremacy and Subjects Oath of Allegiance but to make their Followers conceit that they have no part in King James SECT X. William Barclay tho a Romanist having written Six Books against the Enemies of Monarchy Buchanan Junius Brutus Boucher and others Cardinal Bellarmine thought himself so nearly concerned in the Controversie as to write an Answer to the learned Scotchman Barclay being dead Dr. Buckeridge Bishop of Rochester undertook the Papal Champion Lond. 1614. and in Two Books fully handles the Power of the Pope in deposing Kings and having asserted * Lib. 1. c. 1. p. 11. That Authority and Obedience are Relatives grounded on the Commandment of Honouring our Parents and †Câ—p 8 p. 1â—0 c. that all the Ancients were of this opinion that Kings were inferior only to God and superior to all other Persons and therefore could be deposed only by God because Inferiors have no Authority over their Superiors and that their Misdemeanours are not punishable by their Subjects since they have no Judg but God alone he cites S. ‖ Lib. 2. c. 3. p. 217. Paul Rom. 13.1 that there is no power but of God and that this is a general Sentence and that therefore the Power of Kings is from God and not from the People He that resists resists the ordinance of God this also is a general Sentence and binds all Traytors and Parricides who conspire against the Lord 's Anointed who raise Seditions and Tumults take Arms and muster Forces against Kings tho they be excommunicated and deposed Lib. 2. c. 6. p. 281. And when Bellarmine had objected that the Power of Kings is not immediately from God because Men by a certain natural instinct choose themselves Magistrates by whom they are governed He proves at large that tho the form of Government i. e. whether it be a Monarchy Aristocracy or Democracy be from Men yet the Power is alone and immediately from God. Every King sits on his Throne as a God I have said ye are gods but can the People choose and constitute a Deputy in God's stead Can they erect God's Throne and communicate his Power to Men without his consent Power therefore is immediately from God altho it be given to this or that particular Person by the mediation of the People P. 282. Paternal and regal Power are the same in essence tho they differ in extent what a Father is in one Family that a is King in many Families what then Did the Power of Adam over his Sons and Nephews and all mankind depend on their consent or did it flow from God and Nature ☞ And are hereditary Princes who are not made but born so made Kings by the consent of the People when in the same instant in which the Father dyes the Son is King P. 289. If the Power of Kings be not instituted by men without God neither can it be destroyed by men without God Grant we the Proposition true that God doth give Kingdoms to the Subjects with the consent of their Subjects P. 290. for God can confer and transfer Kingdoms by Men and without
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
‡ 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
that with a limitation which concerns not us nor do we pretend that any Man is infallible 2. Bishop Bilson had been in other things very much deceived tho a wise Man and a good Scholar for even upon such Men their Passions do many times impose witness the Nullity 3. For this very Opinion Bishop Bilson is censured by the †Third Paper to Henderson p. 85. op 2d Edit ann 1687. Martyr Charles For Bilson I remember well what Opinion the King my Father had of him for these Opinions and how he shewed him some favor in hope of his Recantation as his good nature made him do many things of that kind but whether he did or not I cannot say 4. At the time when Bilson's Book was written the Queen was assisting the Dutch against their and her common Enemy the Crown of Spain now if in the Low-Countries the Government was founded in Compact as many Learned Men say and that all their Privileges Sacred and Civil contrary to that Agreement were invaded and the Inquisition introduced all their Petitions slighted and some hundred thousands barbarously murdered this alters the Case while it can no way hold good in Governments where there is no such Compact 5. ‖ Ductor dubitant l. 3 ch 3. rule 3. n. 19. Bishop Taylor quotes Bilson with Barclay and others as an Assertor of the Doctrine of Non-resistance and Loyalty If the Opinion of Bishop Bilson were he never so venerable for his Learning and other Accomplishments be contrary to that of our Blessed Saviour and his holy Apostles we ought to renounce them and I have with a mixture of sorrow and shame reflected upon Cressy's Censure of that Book * Exomolog c. 12. Queen Elisabeth conceived it convenient for her wordly Designs to take on her the Protection of the Low-Countries against the King of Spain she imployed Dr. Bilson Bishop of Winchester to write his Book of Christian Subjection in which to justifie the Revolt of Holland he gave strange Liberty in many Cases especially concerning Religion for Subjects to cast off their Obedience but that Book which served Queen Elisabeth's wordly Designs by the just Judgment of God hath contributed much to the Ruin of her Successor King Charles for there is not any Book that the Presbyterians have made more dangerous use of against their present Prince than that which his Predecessor commanded to be written to justifie her against the King of Spain †Howel's Life of Lewis 13. And it was a smart Observation of Lewis the Thirteenth of France when that good King Charles was involved in a Civil War that perhaps God punished him for assisting the French Protestants at Rochel when in Arms against their Sovereign But after all let 's hear this Reverend Prelate where he determines rather than disputes upon this Case and none shall need to speak for him The Jesuit after long arguing with him about the Magistrate's being accountable for his Faults to the People The true Difference between Christian Subject c. part 3. p. 97 98. Ed. Lond. 1586. Id. p. 252 253. as well as the People to him comes at last to this Issue Then Princes says he have impunity to do what they list without fear of Laws To which he replies Princes appoint penalties for others not for themselves they bear the Sword over others not others over them Subjects must be punished by them and they by none but by God whose place they supply And in another place We deny that Princes have any superior and ordinary Judge to hear and determine the Right of their Crowns We deny that God hath Licensed any Man to depose them and pronounce them no Princes Princes have far greater honor and power over Subjects than any Man can have over Sons and Servants they have power over Goods Lands Bodies and Lives which no private Man may challenge They be Fathers of our Country to the which we be nearerbound by the very Confession of Ethnicks than to the Fathers of our Flesh how then by God's Law should Subjects depose their Princes to whom in most evident words they must be subject for conscience sake tho they be Tyrants and Infidels Pag. 277. And lastly in Answer to the Jesuit's Objection of the German Princes resisting the Emperor which was the Hinge on which all the difference in their Arguments did hang. They were Magistrates says he and bare the Sword in their own Dominions you are private Men and want lawful Authority to use the Sword their States be free and may resist any wrong by the Law of the Empire You be Subjects and simply bound by the Laws of the Country to obey the Prince or abide the pain which the publick State of this Realm hath prefixed The Queen of England inheriteth and hath one and the same right over all her Subjects be they Nobles or others So Mr. Perkins on the Fifth Commandment The Duties to Superiors in Authority are 1. Obedience to their Commandments Rom. 13.1 because every higher power is the Ordinance of God and the Obedience which we perform to him God accepteth it as tho it were done to himself Rom. 13.2 Qu. What if our Superiors be cruel and wicked Answ Yet we must yield Obedience to them but not in wickedness 1 Pet. 2.18 Act. 4.19 2. Subjection in suffering the Punishments inflicted by our Superiors Qu. What if the punishment should be unjust Answ Yet must we suffer it till we can get some lawful Remedy for the same 1 Pet. 2.19 20. And among the Sins against this Commandment he reckons the sixth to resist the lawful Authority of Superiors and the seventh to obey them in things unlawful In this Reign Mr. Hooker published his judicious Books of Ecclesiastical Polity from the first of which it must be confessed it is observed that he lays the Foundation of Government in Agreement Spalatens de Rep. Eccl. lib. 6. c. 2. n. 19. p. 526. Opinionem verò jam factam communem nostrorum Scholasticorum c. That the common Opinion of the Schoolmen and most other Divines which place the power of Government in the Body of the People as if it were given to them by God and the People might dispose of it to whom they pleased is false and altogether to be rejected he herein following the Schoolmen too strictly who had brought in the Terms and Notions of the Aristotelean Philosophy into the Christian Church while Aristotle is known to be a great Lover of a Democracy but whatever he laid down in Thesi I am sure he hated the Deductions that some Men make from him that because Government arose out of Compact therefore the People may call their Princes to an account for in those Fragments of his Eighth Book of Ecclesiastical Polity which were happily preserved by Archbishop Usher and published by Dr. Bernard in his Clavi Trabales who professes * Pag. 49 50. that by what art and upon what design
God sets over us So that Religion can never be pretended against Loyalty and therefore when I take a sad review of the Evil of our late Disturbances It ake not so much notice of the Loss of King Liberty Property Parliaments Blood tho very great as of impairing so far the Credit of Religion in the Violences offered to the person of his Sacred Majesty and that by persons so highly pretending to it I am sorry the Papists seem to have now a thirtieth of January Pag. 18. to return us for a fifth of November Christianity disowns all consecrated Daggers in Heathen Writers indeed nothing of more familiar occurrence than Panegyricks in commendation of the Assertors of publick Liberty by the assassinating of a Tyrant a thing easily pardonable in them being able by the dim Light of Nature to discover no more in a King than a Head of Gold supported by the Clayie Toes of popular Election and Acceptance but Scripture shews a higher Charter than so Pag. 19. by which Kings hold their Crowns Prov. 8.15 By me Kings reign c. the taking Arms to redress some Evils in the Government of a Nation proves generally but as the cutting off of the Hand to get rid of a cut Finger Pag. 23. It is a Truth of everlasting Faithfulness That can never be brought about safely by bad means which could not be by good SECT XXIV Dr. Tillotson Dean of Canterbury * Letter to the Lord Russel Jun. 20. 1683. In tender compassion of your Lordship's Case and from all the good will that one man can bear to another I do humbly offer to your Lordships deliberate thoughts these following Considerations concerning the Point of Resistance if our Religion and Rights should be invaded ☞ 1. That the Christian Religion doth plainly forbid the resistance of Authority 2. That tho our Religion be established by Law which your Lordship urges as a Difference between our Case and that of the Primitive Christians yet in the same Law which establishes our Religian 14 Car. 2. c. 4. 14 Car. 2. c. 3. it is declared That it is not lawful upon any pretence whatsoever to take up Arms c. Besides that there is a particular Law declaring the Power of the Militia to be solely in the King and this ties the Hands of Subjects tho the Law of Nature and the general Rules of Scripture had left us at liberty which I believe they do not because the Government and Peace of human Society could not well subsist upon these Terms 3. Your Lordship's Opinion is contrary to the declared Doctrine of all Protestant Churches ☜ and tho some particular persons have taught otherwise that have been contradicted herein and condemn'd for it by the generality of Protestants I beg of your Lordship to consider how it will agree with an avowed asserting of the Protestant Religion to go contrary to the general Doctrine of the Protestants my end in this is to convince your Lordship that you are in a very dangerous and great Mistake and being so convinced that which before was a sin of Ignorance will appear of a much more heinous nature as in truth it is 〈◊〉 calls for a very particular and deep repentance which if your Lordship exercise by a particular acknowledgment of it to God and Man you will not only obtain forgiveness of God but prevent a mighty scandal to the Reformed Religion I am very loth to give your Lordship and disquiet in the distress you are in but am much more concern'd that you do leave the world in a delusion and false peace to the hinderance of your eternal happiness And in his Prayer on the Scaffold with the same Lord he hath this expression Grant O Lord that all we who survive by this and other instances of thy Providence may learn our Duty to God and the King. Dr. Stillingfleet Dean of S. Paul's Serm. on Jan. 30. 166 8 / 9 on Jude 11. p. 2 3. The Christian Religion above all others hath taken care to preserve the Right sof Sovereignty by giving unto Cesar the things that are Cesar's And to make resistance unlawful by declaring that those who are guilty of it shall receive to themselves damnation Of such men we have a description in this short but smart Epistle who believ'd it a part of their Saintship to despise Dominions c. P. 7 8. Whose design like that of Corah was the sharing the Government among themselves which it was impossible for them to hope for as long as Moses continued a King in Jeshurun nor were they awed by the solemn Vows and Promises they had made of Obedience to him for factious men know they must address themselves to the people and in the first place persuade them that they manage their interests against the usurpations of their Governors while the people take a strange pride in hearing and telling all the Faults of their Governors P. 11 12. The common grounds of all Seditions being usurpations upon the Peoples Rights ☜ arbitrary Government and ill management of Affairs as if they had said we appear only in the behalf of the Fundamental Liberties of the People both Civil and Spiritual That Moses was guilty of the Breach of the Trust committed to him so that now by the ill management of his Trust the Power was again devolved into the Hands of the People and they ought to take account of his Actions Pag. 21. Cons p. 22 23 c. There were then two great Principles among them by which they thought to defend themselves 1. That Liberty and a Right to Power is so inherent in the People that it cannot be taken from them 2. That in case of Usurpation upon that Liberty of the People they may resume the Exercise of Power b◠punishing those who are guilty of it And I believe they will be found to be the first Assertors of this kind of Liberty that ever were in the world ☞ and happy had it been for this Nation if Corah had never found any Disciples in it Of the later of the two Propositions Pag. 26 27 28 29. it is said that there can be no Principle imagined more destructive to Civil Societies and repugnant to the very nature of Government for it destroys all the Obligations of Oaths and Compacts it makes the solemnest Bonds of Obedience signifie nothing it makes every prosperous Rebellion just c. and if Corah Dathan and Abiram had succeeded in their Rebellion against Moses no doubt they would have been called the Keepers of the Liberties of ISRAEL The Supposition of this Principle will unavoidably keep up a constant Jealousie between the Prince and his People and there can be no such way to bring in an arbitrary Government into a Nation Besides this must necessarily engage a Nation in endless Disputes about the forfeiture of Power into whose Hands it falls whether into the People in common or some persons
as also to shew how Men by degrees came to despise then to speak evil and at last with violence to oppose Kings but that it would swell this Preface to too great a bulk While I must profess I have met with an honester and more Christian account of our duty in the Heathen Epictetus whose words will serve for an excellent Commentary on St. Peter not only to the good and gentle Enchirid. c. 3â— p. 29 30. ed. Ox. but also to the froward we must suit our duties to our respective relations Have we a Father we are commanded to take care of him to yield to him in every thing if he gives us ill Language if he beats us we must bear with him but our Father is an ill Man did nature give thee a relation to him as he is good or rather as he is a Father no other Man can hurt thee unless thou wilt thy self Nor shall I mention how dissonant to our Laws the resisting of Kings is that is an undertaking recommended to the Gentlemen of the long Robe while I further observe that many of the Sermons that recommend Non-Resistance were Printed at the desire of the Two Houses of Parliament others at the request of the Lord Mayor c. and all with Licence which gives us the suffrages of all concern'd in the publishing the discourses as well as the Preacher to which if we joyn the multitude of Addresses I mean not of the life and fortune of Dissenters who never cryed Hosannah one day but when they intended to cry Crucifie the next but of those who profess'd themselves true Sons of the Church we cannot wish for a more full and particular Evidence I have not always tyed my self to the very words of the Authors I cite especially not to a literal translation which savors of a mean pedantry but I have no where wilfully falsified their meaning or lessened their force and having thus accounted for the equity seasonableness and integrity of this second Part I conclude with that Passage of Mr. Philpot 's Letter Apud Coverdale's collect p. 217. that every good Man ought not to hide his Faith but to edifie the Church of God by a true confession for as St. Paul writeth to the Romans the belief of the heart justifieth to acknowledge with the mouth maketh a Man safe so he rendreth the Passage and he that walketh uprightly walketh safely For while the little policies of crafty Men will at last expose and ruin them integrity will be its own security I have taken care Sir to correct the Errata of your first part as of this second while I hope you or some Friend for you will give speedily due correction to your many answerers as one of them hath been already silenc'd who by a Method peculiar to this Age undertake to confute a History not by proving the falsifications of the Author or disproving the matter of fact but by shewing reasons why what was said by some Men seven years ago ought to be unsaid and retracted in this present juncture as if the change of Mens circumstances necessarily brought with it a change of that truth which I thought eternal and unchangable I am Yours c. ADVERTISEMENT The Historical and Miscellaneous Tracts of the Reverend and Learned Dr. Peter Heylyn containing I. Ecclesia Vindicata Or the Church of England justified 1. In the Way and Manner of her Reformation 2. In Officiating by a Publick Liturgy 3. In prescribing a set Form of Prayer to be used by Preachers before their Sermons 4. In her Right and Patrimony of Tythes 5. In retaining the Episcopal Government 6. And the Canonical Ordination of Priests and Deacons II. The History of the Sabbath in two Parts III. Historia Quinquarticularis Or an Historical Declaration of the Judgment of the western Churches and more particularly of the Church of England in the five Controverted Points reproach'd in these last times with the Name of Arminianism IV. The Stumbling-block of Disobedience and Rebellion proving the Kingly Power to be neither Co-ordinate nor Subordinate to any other upon Earth To which are added V. A Treatise de jure Paritatis Episcoporum Or a Defence of the Right of Peerage of the English Bishops And an account of the Life of the Author To be Sold by the Booksellers A Catalogue of Author's STephen Gardiner and Bonner P. 2 Dr. Râ—bert Barnes the Martyr P. 5 Necessary Frudition of a Christian Man P. 9 William Trâ—daâ—e the Martyr P. 11 The Postil set out an 1550. P. 15 Bernard Gilpin P. 17 Bishop Hâ—â—per the Martyr P. 18 Bishop Coverdale P. 22 Bishop Latymer the Martyr P. 23 Archbishop Cranmer the Martyr P. 25 Judge Montague P. 29 Sir James Hales P. 30 The Norfolk and Suffolk Protestants P. 31 The Lady Jane Grey and the D. of Suf. P. 32 Bishop Rilley the Martyr P. 33 Bradford the Martyr P. 34 Laurence Saunders the Martyr P. 35 George Marsh the Martyr P. 36 Mr. Philipet the Martyr ibid. The Franâ—furt Confessors viz. Sâ—ory Barlow Cox Becon Bale Parlâ—â—urst Grindal Sandys Nâ—wel Wâ—â—m Jewel c. ibid. Thomas Beâ—on P. 39 The Homily against Râ—bellion P. 43 Bishop Jewel ibid. Alexander Nâ—wel P. 45 The exhortation to the North. Reb. P. 46 Antonius Corranus P. 47 Dâ— â—â—ng P. 49 Barthol Clerk. P. 50 Bishop Babington ibid. Dr. Laurence Humfreys P. 53 Archbishop Banerâ—â—t P. 37 54 Dr. Eâ—des P. 55 Bishop Mâ—reton P. 50 Mr. Greenham P. 60 Archbishop Abâ—â—t P. 61 Bishop Barlow ibid. Francis Merbury P. 62 Dr. John Doâ—e P. 63 King James P. 64 Sir John Hayward P. 65 Bishop Bilson P. 71 Gâ—dman's Recantation P. 74 Oxf. answ to the mille manus petition P. 75 Bishop Rudd ibid. Doctor Field P. 76 Bishop Overal's Convocation Book P. 77 Deus Rex P. 82 Gabriel Powel P. 84 Oliver Ormerod ibid. Albericus Gentrlis P. 85 Bishop Andrews P. 88 Rich. Thomson P. 90 Dr. Collins ibid. Isaac Casaubon P. 92 Bishop Prideaux P. 95 Bishop Buckeridge P. 98 Bishop Godwin P. 100 Dr. David Owen P. 101 Dr. John Downham P. 104 〈◊〉 Dawes ibid. Dr. Bois P. 105 Bishop Ablet ibid. Bishop Bayly P. 107 Dr. Crackemherp ibid. Dr. Featly P. 108 Pet. du Moulin Sen. P. 109 Pet. du Moulin Jun. P. 111 Bishop Mountaine P. 115 Mr. Hayes ibid. Mr. Adams ibid. Author of a Discourse of Supreme Power and Common Right P. 117 Sam. Oates ibid. Mr. Robert Bolton ibid. Mr. Faringdon P. 119 Mr. Chillingworth ibid. Bishop Lake P. 120 Dr. Stephens ibid. P. H. P. 121 Dr. Swadlyn P. 122 Dr. Holyday ibid. Mr. Berkâ—nâ—ead P. 123 Bishop Henry King. ibid. Dr. Gardiner P. 124 Dr. Mayne P. 125 Dr. Heylin P. 126 Sir Jo. Spelman P. 127 Sir Tho. Ashton ibid. An Appeal to thy Conscience P. 128 Mr. Symmons P. 129 Bishop Rainbowe ibid. Mr. Sheringham P. 130 Mr. Allington ibid. Mr. Jane P. 131 Bishop Sanderson P. 132 Judge Jenkins P. 134 Dr. Stewart ibid. Bishop Brownrig ibid.