the contrary for the Lords sake whether it be unto the King as Supream or unto Governours substituted by him for the punishment of Wickedness and Vice and for the praise of them that do well for so is the will of God that in well-doing ye may put to silence the Ignorance of foolishmen Answerably hereunto S. Paul clearly evinceth the necessity of Obedience to Supream Powers telling us that such are ordained of God for which very reason saith he ye must needs be subject not only for wrath but also for Conscience sake for he that resisteth the Power resisteth the Ordinance of God But notwithstanding all this our Enemies keep rubbing up the old Sore and in defiance of all our Persuasions and good Councils to the contrary they will understand St. Paul better than he understood himself Just in another Case like to Andreas Althamerus who having taken up an Opinion prejudicial to Obedience and Good Works and being not able to reconcile it with the Doctrine of St. James doth fairly therefore give St. James the Lio in a Book printed since Mr. Calvins Reduction of Geneva at Strasbourg So they tell us that they are willing to Obey Powers could they have such Powers as the Apostle meant of when he writ this Epistle Wherein alas they are miserably mistaken for the Apostle writ this Epistle to his Romish Converts when they were under the Government of a Cruel Heathen Emperour Thus easily can Mens Fancies lead them to assert they know not what Both They and We have the greatest cause to bless God that we are not under such a Power as then was And that which claimeth the next degree of our Assent after our Saviours Doctrine and the Apostles is the Suffrage of the Universal Church together with the Practice of Primitive Christianity the best if not only Interpreter of the New Testament He that consulteth these will find them unanimously asserting the Proposition we have now in hand And what good Laws were made for securing the Royal Rights of Kings I shall refer the more Intelligent to read in the Universal Code wherein you have the Four General Councils of Nice Constantinople Ephesus and Chalcedon with the Five Primitive Synods of Ancyra Neocesaria Gangres Antioch and Laodicea all which have been all along received and approved by the Universal Church of Christ And as this was the Opinion of the whole Catholick Church so doth it still remain and long may it do so there being no one Church in the known World asserting otherwise nor any sound and sober Member of any Church as far as I was ever able to learn Except a few deluded Creatures in the Church of Rome and a handful of Zealous Fools in the Reformed Churches who have made themselves ridiculous and contemptible in the Eyes of all thinking and judicious Persons by asserting that which the uninterrupted Opinion and Universal Practice of the Christian Church for Fifteen Hundred years and upwards hath flatly contradicted And whether the Judgments of a few and those it may be for the most part Ignorant or the Opinions of Thousands who for their great Piety and exemplary Loyalty are of precious Memory be in a Case of so great moment as this to be preferred he must have abjured his Reason that cannot easily distinguish However it be we need go no further to learn Loyalty than our own Church All the Laws of this Realm both Sacred and Civil do teach us what it is The Oath of Fidelity which I suppose most Men have taken is sufficiently plain and obligatory to which I remit you And let any Man consult that together with his own Interest and Safety and then let him be Disloyal if he can Neither did any of the Ancient Fathers recede one jot from the Apostolical Doctrine and Practice It is the greatest wickedness in the World to resist the Supream Power saith Clemens in his Constitutions And tho you blast our Fame saith Tertullian speaking to the Romans by saying we are Injurions to Majesty yet can you find no such Man amongst us for tho we have filled not only the Country but the Court yet are we averse to Rebellion Our Saviour hath taught us and St. Peter hath taught us saith Nazianzen against Julian not to resist Lawful Authority meaning the Emperour but rather to suffer it is lawful for us to flee our Saviour hath permitted it so did St. Athanasius so did St. Cyprian neither have we any other Remedy left us but Prayers and Tears And when an Emperour offered Violence to some of the Christians what Pious Advice doth Ambrose writing to Auxentius give them Beware saith he of any weapons but your Tears with these you may but with any other you may not resist And that which will be the glory of the Christian World to the end of the World as it will likewise be the shame of those that contrived and acted that Tragedy an-indelible Example of Christian Patience is that of the Theban Legion which consisted of near Seven Thousand Christian Souldiers who being in the Field and having their Swords drawn in their hands and of sufficient Power to defend themselves and rout the Forces of the Emperour yet suffered themselves quietly and calmly to be Martyred rather than to obey the severe and unmanly Edict of Maximian I might give Examples in every Century down to these very Times and I might have done it without going far from home It is not long since the whole Church of England was Martyred in the Cause of her Sovereign Lord. Let those who were the Designers and the Actors of that Unevangelical Zeal live unparallel'd and die unpitied But I shall content my self and I hope satisfie every Honest man and modest Christian with that which St. Chrysostom hath said upon the words of St. Paul Rom. 13. Wherefore ye must needs be subject whosoever ye be tho an Apostle Evangelist Prophet or whoever else you must needs be subject for if Christ and his Apostles saith he thought it requisite to be subject to Pagan how much more requisite then must it needs be to be subject to Christian Princes Besides the Fathers I promised you the Judgment of the Immortal Grotius who hath been miserably misunderstood by some in this Point no man ever yet having asserted and defended the Prerogatives of Kings with such strength of Antiquity such sober solid and substantial Arguments as that Learned Man hath done And his Observation amongst many others of great worth is this That the Gospel is a more exact Rule and a more pure Institution than ever yet appeared in the World and consequently doth require a more perfect and intire Patience and Obedience and therefore we cannot without great Sin and the highest Injury to our Blessed Lord and his Gospel recede from that exact Obedience which he hath enjoyned and whereof he hath made himself our Example And how he behaved himself the Apostle
THE POWER OF KINGS PARTICULARLY The BRITTISH Monarchy Asserted and Vindicated IN A SERMON Preached at WAKEFIELD IN THE County of YORK Sunday October the 30th 1681. By WILLIAM CLIFFORD A. M. LONDON Printed by Samuel Roycroft for Robert Clavell at the Peacock in S. Pauls Church-yard 1682. TO ALL LOYAL SUBJECTS Gentlemen BEing about to Publish this Sermon I could not bethink my self how to make a more seasonable Dedication of it than to You All being you are equally concerned both as to Your Sacred and Civil Interest to maintain that greatest of Priviledges which Herein I have endeavoured to defend That the Well-being of this Church and Kingdom depends upon this Every one knows and I hope we need not be admonished to look to the Corner-Stone What it is that some Men would have God Almighty only and Themselves if Themselves do know however it is to be wished that whilst They are decrying of Ours without doubt the Best of Governments for Tyranny Oppression and Popery They be not buoying of These up in the World and bringing of Them in which God avert under the Mask of Faction May the Great GOD of Heaven and Earth say Amen to this Sermon and Crown these mean Essays by making of all Those whom Nature hath made and the Law of Nations declared His Majesties Subjects truly Loyal Which as it is the hearty Prayer so shall it be the sincere and perpetual Endeavour of Gentlemen Your hearty Well-wisher WILLIAM CLIFFORD THE POWER OF KINGS Asserted and Vindicated PSAL. 51. ver 4. Against thee only have I sinned SInce it is become one of the great Masterpieces of our Incendiaries to magnifie the Power of the People to break open the Cabinet of State to push forward the heady and raging Multitude with fictitious Devices and to promote that Diabolical Dialect of Speaking evil of Dignities I shall this day make it my business to undeceive such as have been misled by those false Fires Thou shalt not revile the Gods nor speak evil of the Ruler of thy People saith Moses Curse not the King no not in thy thought saith Solomon And a greater than Solomon was obedient to Caesar Two of the Twelve Apostles bear record that there cannot be a surer note of a Schismatick than to despise Dominion and to cast Dirt in the face of our Natural Lord. It is not only the Voice of our Law but we likewise have the unanimous Astipulation and Suffrages of the Laws of God Nature and all Nations That a KING being Deo secundus soloque Deo minor can do no wrong that is no wrong for which he can be accountable to any but God being only his and not the Peoples Vicegerent And that I may evince this I hope beyond contradiction I have made choice of Holy Davids Case as being the most apposite to the best of my Judgment of any that I could meet withal What St. Hierom hath observed in the front of many of the Psalms which he probably had out of Origen with whose Volumes his Juvenile Studies abounded and Origen confesseth that he had it by Tradition from the Jew his Master is undoubtedly true viz. Titulum Psalmi esse Clavem That the Key of each Psalm is the Title Which if we do consult it directeth us to the Second Book of Samuel the 12th Chapter where we find the Prophet Nathan in his Message from God to David reproving him for his Sin in the matter of Vriah Whereupon the relenting Prince being filled with the aggravating Circumstances of so great a Crime presently falleth into that Pious Confession in the 13th Verse of that Chapter I have sinned against the Lord. And as if that had been too small a Pennance upon second thoughts which are always presumed to be the most sound and searching he composeth this Psalm sighing out his Miserere mei Deus Have mercy upon me O God for against thee only have I sinned In doing right to this Text I shall omit the Glosses of some later Expositors especially those of the Geneva-Faction and that I may the more exactly shew you what was the Judgment of the Primitive Christians in this weighty Point of Allegiance I shall cite the Councils and Fathers as being the surest Witnesses in this Particular and having been approved by the Universal Church of Christ no good Man can have the least occasion to doubt of their Fidelity And to these Testimonies I shall add the Judgment of the immortal Hugo Grotius to whose Books and Memory for his Opinion in this Point all the Princes of Christendom do owe Protection And that these things may be the more perceptible I shall move in this most easie and natural Method Wherein I shall shew 1. That the Defection of Nature is so universal that even Kings can plead no Immunity from it no Priviledge against it 2. That althô the Depravity of Nature be general yet it is the Sacred Priviledge of Kings only for their Offences to be exempted from all Humane Jurisdiction 3. That such are the Impetuosities of the Vulgar that notwithstanding this Sacred Reserve Majesty it self can scarce any where be inviolable 4. That since the Persons and Power of Kings are esteemed Sacred both by the Laws of God Nature and all Nations I shall exhort all Men that they be to the utmost of their Power careful not to violate so great a Priviledge 1. That the Defection of Nature is so universal that even Kings can plead no Immunity from it no Priviledge against it The Empire of Sin after the Fall of Man was so general that no Man can be excluded that will not deny himself to be Adam's Off-spring And thus we have the great Apostle of the Gentiles asserting that in Adam all died And Holy David confessing In sin was I conceived and in iniquity did my Mother bring me forth But it is needlefs to insist upon Particulars when as the Wise Man hath included all in his Parenthesis There is no Man that sinneth not The Nature of this Proposition is such as you hear it is universally granted therefore needeth it no further Proof Neither will any one be so simple as to go about to exclude Princes from it till that day approach when both They and We Mortality being laid aside shall be equally exempted Till then both Gratitude and Interest oblige us to cover the Faults of our Superiours And therefore I shall proceed to shew 2. That althô the Depravity of Nature be general yet it is the Sacred Priviledge of Kings only for their offences to be exempted from all Humane Jurisdiction In the former Proposition we have seen that they by whom the Actions of Men are weighed and upon whom Proemium Poena the two Hinges of all Law do turn are not able so far to smother the Embryon of Original Depravity but that it will in spight of the utmost care and vigilance burst from the Seed to the Fruit into actual Impiety and Transgression But yet
for all this are they not in the least liable to the Censure of any Man No Tribunal under Heaven hath power to take cognizance of them or call them into question The Prophet in our Text tho a King confesseth his Transgression but it is with Reserve of Justice unto none but to him whom alone he owned Superiour and therefore he crieth Against thee only have I sinned That some of our Moderns might evade this plain sence of the Text they have invented one which as they think will do the business Namely that David sinned in a double respect One as a King Another as a Private Person If these be not the Notions of Forty Eight let the World judge As he was a Private Person say they he was offensive to his Neighbour as well as to God having been injurious to Vriah To which I answer Davids Repentance here was either Feigned or Sincere Feigned it could not be as appears by the circumstances neither will they suppose it And if Sincere how cometh it to pass that in his Confession he hath no respect to his injured Neighbour But here lieth the bottom of the business If they could juggle the World into a belief that David sinned as a Private Person then the unavoidable consequence would be That he must be obnoxious to that Law which he had offended and no Man is ignorant that the punishment of that Sin whereof David was guilty was Death by the Mosaical Statute What is this but to seek a pretence for Regicide That David was injurious to Vriah I do fairly and readily grant But that he was a Private Person neither They nor all the World will ever be able to convince me it being not only absurd but impossible To say that such a one is a King and a Private Person too is a flat contradiction which can never be reconciled for wherever the one is it is impossible for the other to be there also at one and the same time But whether David were Private or no this was not the thing they aimed at which was that he might be liable to Terrestrial Punishment and then whatsoever looked tho never so ill like an Argument must be brought to maintain it Thus do Men become the Patrons of Error and render themselves contemptible to all discerning Persons David was no Private Person after he was Anointed this was nothing therefore but a distinction they had invented and fitted for their purpose and either it as I have shewed or our Logic must be false Let them shew us one Example and it shall be enough of any Law either Divine or Humane of any Civilized Nation in the World that owneth it but this they cannot being only ingaged to their own crazed Heads for it David was a King and as such was as other Kings above the Law Kings have Power to dispence with the Law at their pleasure Neither is there the severest Punishment the Law can inflict but it is in the Power of the King to remit it of this David could not be ignorant nay he seems to imply as much here and by how much the more he knew himself exempted from the Mosaical Law by so much the more earnest here he seemeth to be with God for a Pardon to whose greater Tribunal only he could be accountable And of this his Earnestness the Original is a sufficient witness wherein the Pronoun is twice repeated Against thee thee only have I sinned But I hast to be more particular wherein I shall undertake to prove That For Subjects to question the Actions tho Offensive or the Authority of their Princes is a thing that is most clearly Repugnant to Primitive Custom Inconsistent with the nature of the Kingly Office And Diametrically opposite to the Liberty of the Subject 1. It is Repugnant to Primitive Custom That which Men call Religion will in no wise allow the Prerogatives of Kings to be called in question Thus the thing was amongst the Hebrews when they requested for a King to rule over them like as other Nations had the Prophet answereth them that they should have a King and that their King should take their Wives and Children their Servants and Cattel for his use and service as you may read at large Sam. 1. 8. But that which is very observable is that the Prophet in the whole description of that their King who we know was none of the best never so much as setteth the least bound or limitation to his Power maketh no observations of the extent of his Authority Whereas if either this or any other of the Precedent or Succeeding Authors of the Old Testament had but made any cases of Resistance or Restraint I make no question but the Antimonarchical Spirits of these Times would have been diligent in the search and discovery of them But so far was this from the business of Samuel and the rest of the Prophets that they enjoyn Obedience even to the worst of Kings tho it be not only to the hazard of Goods but Life And we do find it twice pronounced to make the Obligation greater concerning one of the most Insolent and Unjust of all their Kings Who can lift up his hands against Gods Anointed and be guiltless That Golden Sentence of the Psalmist therefore must of necessity have a like Relation to all Rulers Touch not mine Anointed And as the Law so the Gospel runneth high concerning Majesty Our Saviour prohibiteth us from doing any man Injury or Injustice but much more must we pay that Reverence and Respect to Caesar which himself paid and commanded us to do the like You will never find him controverting the Actions of Caesar or his Delegates but willingly submitting to whatsoever they imposed as you may clearly see in the Case of Tribute wherein he proved to St. Peter that such as were Freeborn were not liable to Taxation Nevertheless saith he lest we be troublesom go thou to the Sea and taking up a Fish in his mouth thou shalt find a piece of Money that give them for thee and me Nay so far was Christ satisfied of the Power of the Roman Emperour that he suffered Death upon the Sentence of Pilate the Governour not because he wanted Power to make Resistance as Porphyrius Julian and some others did vainly affirm against the Primitive Christians but because he would not in the least seem to make any Exception from that General Rule of Obedience to Superiours that he had laid down for otherwise as he said he could pray to his Father who could send him more than Twelve Legions of Angels to be his Assistants and to rescue their Sovereign Lord and Creatour from the violence of that hour Thus also we find the Disciples treading in their Masters steps St. Peter and St. Paul those two great Doctors of the Circumcision and Uncircumcision asserting this Royal Prerogative Submit your selves unto every Ordinance of Man saith Peter whatsoever some of his Successours have to say to
is the most credible witness who telleth us that he did no Sin neither was Guile found in his mouth that when he was reviled he reviled not again that when he suffered he threatned not but committed himself to him that judgeth righteously in all things leaving us his Example that we should tread in his steps Thus Grotius And as the Law of Moses the Gospel and the Laws and Practice of all Christian Nations so the Law of Nature and all Civilized tho not Christian Nations do assert this Truth whereof Plato's Books of his Common Wealth are an ample Testimony And in the Twelve Tables which are believed to be of Grecian extract Greece having furnished all the Heathen World with Laws as it is probably supposed which contain the Fundamentals of the Old Roman Law Crimen laesae Majestatis is the first as being a guilt of the highest nature Hitherto we have seen what Primitive Custom hath for this Assertion It appears by what hath been spoken that we must be so far from questioning the Royal Prerogatives that we are obliged both by the Law of God Nature and all Nations to vindicate them though it be with peril of life And if our Superiours should Command us any thing as God forbid they should contrary to any of these Laws you hear what is enjoyned us We must lay our hands upon our Mouths and suffer with that Meekness which becometh our Profession remembring the Examples of our Saviour and the Primitive Christians whereof I have given you a full and I hope satisfactory account However I am assured that I have spoken the Judgment of the best and purest Ages of Christianity neither can any thing be sound in contradiction to this Doctrine in all the whole Life Actions or Sufferings of Christ nor in the constant and unerring Practice of the Primitive Christians nor in any of the Writings of the Apostles or Apostolick Men. I proceed therefore to shew 2. That for Subjects to question the Actions tho offensive or Authority of their Princes is inconsistent with the nature of the Kingly Office The Scepter is put into their hands by God Almighty alone and with that the Power he giveth them is so great as that he maketh them capable of being accountable to none but Himself only Thus he saith By me Kings Reign Of this Power King Solomons Sentence is very absolute Who shall say to a King what dost thou and of the unquestionableness and uncontroulableness of his Authority he further addeth The wrath of a King is as the roaring of a Lion who shall stir him up Things depending on another are governed by that on which they depend this is undeniable Thus the Lives and Liberties of Subjects do depend upon the good or evil Will of their Prince And thus much Pilate could alledge to our Blessed Saviour that he had power to condemn him and that he had power to release him whereupon our Saviour replied without any denial or refusal of the Power that he had no power at all but what was given him from above that is that Power wherewith he was invested and which he then exercised under the Roman Caesar was not only by the permission but also by the Order and Institution of God Were it so that the Actions of Kings or their Authority could be swayed or byassed by any other Terrestrial Power whatsoever except their own how Proteus-like would Government be How would the Laws of Mercy and Justice which are so essential to the Being of a Government that it cannot subsist without them be either wrested or quite antiquated by the Prevalency of a Party Admit but this and then we should soon be sensible of the Prophets complaint Justice is gone away backward having instead of Law Rule and Order nothing but Noise Distraction and Confusion Which brings me to shew 3. That for Subjects to question the Actions or Authority of their Prince is diametrally opposite to the Liberty of the Subject We are subjected unto lawful Earthly Powers That under them we may lead godly and peaceable lives saith the Great Apostle And that according to the Prophet Every man might fit under his own Vine and that none might make him afraid The enjoyment of our Lives and our Liberties too as well in Sacred as Secular things next under God we have from the Prudence of our Prince That our Lives have not hitherto been made a Prey to our Enemies it is because his Sacred Majesty maintaineth and defendeth them That our Liberties both in Religion and State have not long since perished away in our bosoms it is because we have a King to actuate and enliven them In a word That the Allies of Rome or Geneva have not long ere this extirpated the best Reformed Church in Europe the Church of England it is because his Sacred Majesty and his Predecessors and long may He and His Successors be equally prosperous have hitherto dispelled all those abominable Mists of Schism Sacriledge and Idolatry which they raised amongst us Hitherto I have shewed you That a KING is the Greatest of all Earthly Blessings the Defence of our Lives the Bulwark of our Liberties Surely I need not long stand to recommend it to you How many Hundreds yet alive have not long since seen our tumultuous World wherein tho Religion and Liberty were the Pretence yet Prophanity Atheism and Slavery were the Event Wherein our greatest Enjoyment was the blessed Hotchpotch of Democracy and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our Devotion instead of our pure and Primitive Liturgy was exercised in an halting Directory not only destructive of and contradictory to all Antiquity but also to it Self And the wholsom Laws of our Gracious and Natural Sovereign abrogated together with Himself to make way for worse And that which Crown'd the Happiness we had Reformation thrown amongst us with a Sword in its hand to let us see how basely we had abused the Power of the Sword in taking it from him who alone by the Law of God Nature and Nations did justly challenge it The abrogation of Civil Power makes every Man Sui juris so that take away the Supreme Power which is indeed the Life of all Laws and then all manner of Sins will be venial Heresie and Schism Murder Conspiracy and Rebellion the blackest Impieties these will never be boggled at For indeed that many Men abstain from the Commission of these Sins it is not because they are so much afraid of the Justice of God as of the Severity of the King who swayeth the Sword of Justice as Gods only Vicegerent And thus at the long run should we be brought into the lamentable condition of the wretched Hebrews of whom we find this Melancholy Complaint registred by the Prophet no less than four times together that in those days there was no King in Israel but every Man did that which was right in his own Eyes Which seasonably brings me to my Third Proposition namely
to shew 3. That such are the Impetuosities of the Vulgar that notwithstanding this Sacred Reserve Majesty it self can scarce any where be inviolable Altho God Almighty hath made so good security for his Anointed tho their Crowns be established by the firm and perpetual Decrees of all Laws both Divine and Humane yet there are a sort of Men in the World and the very Pest they are of all Order and Society the great Principles of whose Religion are to vilifie and blaspheme Magistracy and to trample upon and contemn all that is Sacred and Venerable purchasing to themselves the Applause of the Popularity by wild Vtopian Notions wherewith they do easily prevail upon and seduce the giddy Multitude And there is nothing vented tho never so extravagant and phrenetical but some will countenance it The most Lunatic Fancies being once broached do not long want Abettors And hence there are several Objections raised to strengthen this Antimonarchical Fabrick 1. They object Regem esse infra non supra Ecclesiam This Objection is equally asserted both by the Romish and Reformed Party the one endeavouring hereby to magnifie the Power of him who treadeth upon the Necks of Kings tho he was anciently wont and still his Duty is the same to embrace their Feet the other hereby striving to vindicate the Supream Power of Classes and Synods And the Answer of the one will be the sufficient conviction of either But first it will be necessary to ask Whether by the Church they mean the Catholic or some part of it only If they mean the Catholic Church then we must needs confess that no King is above but within it seeing it never yet was nor never can be under the Power of any Earthly Monarch When they have said what they can for the Popes Supremacy we believe that the Catholic Church oweth Fealty to none but only to Him who rightly is the King of Kings and Lord of Lords the Lord Jesus Christ Neither can it be supposed to have any Visible Head except in a Council truly General and that Headship can only remain Protempore Concilii But if by the word Church be meant any part only of the Catholic as in particular the Church of England then we own no Head but the King alone and so here will be no work for the Superintendent and his Classis And if they demand our Reason for this we remit them to the Canons of our Church which tell us That the Kings of England claim no more Power in Ecclesiastical Matters than the Pious Kings of Israel and the Religious Christian Princes even the Roman Emperours for some of the first Centuries anciently had And till they can shew us a more warrantable Pattern than the universal Christian Practice of Fifteen Hundred years and more they must give us leave to prosecute our Allegiance Taking this First for granted they proceed without our allowance or shew of Reason 2. To say that a King must Servire Ecclesiae which Phrase several Ancient and Pious Authors have used and to which we assent if we may have leave to understand it as the Ancients did But if they go about by this Phrase to subject a King to the slavish humors of his People we must take leave to dissent Servire Ecclesiae according to the mind of such Authors as use it is no more than Necessitatibus Ecclesiae consulere and in this sence the greatest Monarch will not refuse it this is all that St. Augustine meaneth by it witness himself Serviunt enim qui imperant officio consulendi providendi Misericordia This is all that the Pagan Authors mean when they render Imperium Servitutem Thus therefore if they will allow us to interpret we are agreed but if they will not we must needs say they are very bad Etymologists in striving to frame such Sences with which Antiquity is utterly unacquainted 3. They allow a Power if the King do not in their sence Servire Ecclesiae to Subordinate Magistrates to correct the Miscarriages of Princes A most unjust and unequal Priviledge What is meant by Subordinate Magistrates we suppose to be such Persons as have received Authority from the King let them act in what capacity soever either in Church or State And these Inferiour Powers are approved of God yet so as the Apostle seemeth to make our Obedience to the King and those Inferiour Powers two different things to the King we are so far enjoyned Obedience that we cannot possibly fail in it without being absolutely guilty of Sin to the Inferiour Magistrate we are obliged so far as his Commands are the same with the Kings or not destructive of or prejudicial to them which if they be the same Obligation is upon us not to obey but to appeal to the Greater viz. the King It is beyond all Controversie with me and I hope with all good Men that tho Inferiour Magistrates with respect to Private Persons be Publick yet with respect to the King they are Private Persons And as it is in the Power of Inferiour Magistrates to take cognizance of and punish the Offences of Private Persons so doubtless is it in the Power of the King to take cognizance of and punish the Offences of Inferiour Magistrates with respect to whom they are no more than Private Persons as I have already shewed and so liable to be by him punished for their Miscarriages as Private It would certainly be no small Paradox to say That the King having the Supream Power in these Kingdoms and long may He and His Lawful Successors enjoy and exercise it might not invest such Persons as he should think fit with Inferiour Magistracy and punish them for the Abuse or Neglect of the Exercise of the Power he hath given them or degrade and devest them of their Authority 4. If the Inferiour Magistrates be Negligent then the Pastors and People have solemn leave to Depose nay Martyr Kings to defend themselves in such Unchristian Actions with the Power of the Sword if their Lives and Consciences as they do most preposterously term it cannot be otherwise safe from the Tyranny of Kings A most Antichristian Principle and such as might defile the very mouth of Beelzebub to pronounce it Horresco referens This and much more such horrid Stuff may be found in the Commentaries of Pareus upon the 13th Chapter to the Romans Neither could it ever have been better confuted than it was by King JAMES of Blessed Memory and the Loyal University of Oxford who gave Order That the Commentaries of Pareus should be hurnt as they well deserved in Public by the hands of the Common Hangman And for the utter extirpation of such Seditious Impious and Antimonarchical Doctrines it was decreed by the Oxonian University in a full Convocation June the 5th 1622. That every Person that was to be honoured with a Degree in any Faculty whatsoever should before Admission Swear in an Oath framed for that very purpose to alienate
such Principles As may be seen at large in the Decree and Oath 5. According to these Infernal Principles in the late Times of Distraction this was usually their most Illogical Assertion That it was lawful to fight against the Kings Person with his Power and that the King might be killed in his Personal or Private Capacity as they called it and yet his Power never the worse for it his Authority not suffering A strange Metaphysical Notion And so likewise that St. Paul speaking of Kings meaneth the Kingly Office not his Person with much more of this Nature Thus do they make the King a meer Platonical Idea a Quality not a Personal Subsistence As if the King of England were nothing but CAROLVS REX written in Court-hand without either Flesh or Blood If it be so to what purpose are those significant Solemnities used at the Coronations Why are they Crown'd Inthroned Inoyled but to shew their Personal and Imperial Power and Supremacy in Military Judiciary and Religious Matters That the Kings Authority may be where his Person is not if this be their meaning is most true but that his Person may be where his Authority is not is most false And a King without Personal Authority is a Contradiction and no King How dull were the Primitive Christians that could not bethink themselves of this Distinction what Blood and Martyrdom might it have saved But let these faint Chimera's vanish 6. They say that if we ascribe so much Power to the King Religion cannot be safe but that he may alter it at his Pleasure And so He may Neither is the Power of Kings in any thing more visible than in establishing such Modes of Public Worship as they think fit This is sufficiently asserted and maintained by the most Political Authors that hitherto I have met withal Were not the Religious Rites in Judea altered according to the Genius of the Prince Thus we find the Rites of Ahaz altered by his Son Ezechias which Manasses his Nephew again restored but by Josias they were again abolished Thus if they demand why in the Reign of Queen Mary the Romish Religion and in the Reign of Queen Elizabeth the Reformed Religion prevailed there can be no other Reason be given but that next under God it was Ex Reginarum Arbitrio It is an Old and unanswerable Maxim Qualis Rex Talis Lex And if every Magistrate must be devested of his Power because it is possible He may abuse it then should we have no Power at all at least no Exercise of Power there being the same Reason to fear every Man alike because the Axiom Nemo est qui falli neque at includeth all But why our King may not be intrusted with the same Power seeing he cannot well use it worse wherewith they durst intrust their Protector is a Paradox to me Or suppose this should fall out which always doth not that a King should alter the received Religion yet may we have sufficient comfort if we consider that the Hearts of all Men are in the hand of the Lord but more especially are the Hearts of Kings in his Power and as the Rivers of water he can turn them as he pleaseth It is Gods work you hear to sway the Inclinations of Kings let us then beware how we meddle in it His Power is so unspeakable that he can equally effect his Will as well by Evil as by Good Kings Sometimes Prosperity and sometimes Adversity is more profitable for the Church And if the Prince be Pious then the Truth flourisheth under him and if he be Ungodly it will be Evil for the Church but worse for him whose Condemnation shall One day be augmented answerably to the greatness of his Charge And in the mean time Rebellion will be so far from being agreeable that it will every way be contradictory to a Christian Profession Well said Saint Augustine Reges cum in errore sunt pro ipso errore leges contra veritatem ferunt cum in veritate sunt similiter contra errorem pro ipsa veritate decernunt ita legibus malis probantur boni legibus bonis emendantur mali But I hast to my Fourth and Last Proposition namely 4. That since the Persons and Powers of KINGS are esteemed Sacred both by the Laws of God Nature and all Nations to exhort all Men that they be to the utmost of their Power careful not to violate so great a Priviledge The Duty of Obedience to Kings was a thing so well known and so firmly believed in the Primitive Times that the Christians then stood in need of no other Arguments to perswade them to it but such as Christ and his Apostles left upon Record And seeing that those who lived so near the Apostles Days were so extraordinarily tenacious of this Duty it raiseth Admiration in me to consider That some Men amongst us who do at least pretend to as great Sanctity as ever any Primitive Christian had should go about to raise Arguments to defend their Taking up of Arms against their Lawful and Christian Princes from the same Sacred Scriptures which the Ancients thought laid sufficient Obligation upon them as I have largely shewed in the preceding Parts of this Discourse to obey even the worst of Heathen Powers That both God Nature and Nations have priviledged Kings I have already fully shewed and I trust so fully as to render it however to all good Men indubitable the Authorities that I have made use of are such as are altogether unquestionable For next to the Sacred Scriptures which we all equally own and adhere unto I have urged only such General Councils and Ancient Synods as have hitherto been approved by the whole Christian World And for the Testimonies of the Fathers or Others that I have used they are from the best and most Authentic Editions However therefore this Discourse may relish it concerneth not me seeing that I am assured that I have all along Impartially spoken the Mind of the Catholic Church And that to this very day there hath not been a General Council truly so named or any other Ancient tho not Oecumenical Synod duly and regularly called and debating or an Authentic Copy of any Father that have delivered otherwise If our Adversaries can produce the contrary we challenge them in the Name of God to do it if they cannot which is I am certain much more easie then let their Brainsick Notions cease to be imposed upon the Vulgar Multitude who are more apt to be taken with Flatteries of their Chimerical Greatness and Supremacy with Noise and Impudence than with any sober Reason or sound Arguments But let Us who have so good Authority for our Warrant as the Voice and Universal Practice of the Primitive Church resolve in spight of all Contradiction to be ever Conscious of our Duty Methinks the very consideration of our Interest and Society should put us in mind of Subjection for what a Polity else should we