The power of kings, particularly the British monarchy asserted and vindicated, in a sermon preached at Wakefield in the county of York, Sunday, October the 30th, 1681 by William Clifford. Clifford, William, A.M. 1682 Approx. 52 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A33467 Wing C4715 ESTC R18703 11751059 ocm 11751059 48578 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33467) Transcribed from: (Early English Books Online ; image set 48578) Images scanned from microfilm: (Early English books, 1641-1700 ; 486:25) The power of kings, particularly the British monarchy asserted and vindicated, in a sermon preached at Wakefield in the county of York, Sunday, October the 30th, 1681 by William Clifford. Clifford, William, A.M. [4], 31 p. Printed by S. Roycroft for Robert Clavell, London : 1682. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms LI, 4 -- Sermons. Divine right of kings -- Sermons. 2006-07 TCP Assigned for keying and markup 2006-07 Aptara Keyed and coded from ProQuest page images 2006-09 Celeste Ng Sampled and proofread 2006-09 Celeste Ng Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion 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 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 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 make ? what greater Soloecism could we grant in Nature , than that the Head should give place to the Supremacy of the Foot ? Tho it be true ( as the Apostle observeth ) that in the Body , no one Member can be without antoher ; yet for the Inferiour to go about to usurp the Office , and Power of the Superiour , must needs make a Privation , and so leave some place unfilled ; to which Philosophy will in no wise yield . There are not the most uncivilized of all People , but they have something of Subordination : how much more then ought we to do that , which not only Nature , but God , and the Law of Nations , have enjoyned . And if our Interest cannot draw us , let the Examples of our Saviour , and the Primitive Christians , persuade us ; And if these be not sufficient to sway us , let the Eternal Rewards of Grace entice us ; nay , since God Almighty hath made such Sacred Defences for Kings , let the Majesty of their Countenances dash our daring Fancies into due Allegiance and Subjection . A good Christian , and a good Subject , are Reciprocals ; the one being not possible to be found without the other . And if we have love for our great Master , we can no way better manifest it , than by yielding a full Subjection to such Powers as he hath ordained to fill his Room , till Himself come , whose all Power truly is , and to whom all Authority doth rightly belong . Let us therefore strive by Obedience to our Prince , to regain that Honour and Credit , which our Nation by Disobedience hath so lately lost . We may justly say , That ( with our Royal Prophet ) we are become the very Scorn and Derision of them that are round about us ; but let us beseech God ( with our Royal CHARLES the Martyr ) not to lay that Innocent Blood unto our charge . And for the future , let us be active in repairing those Breaches of Loyalty , which the Father most rightly claimed , for the Son. And let us not suffer our selves any more to be deluded , with the Vanities of those Men , who ( under the empty Notions , and specious Titles of Christs Kingdom , Liberty , and Reformation , ) Preached up nothing amongst us , but Hypocrisie , Rebellion , and Confusion . Lastly , Let these miserable Calamities , under which we so lately groaned , be a further Incentive of Loyalty to us . Let us think of them , and I question not , they will be a means to make us Resolve , to stand by our Prince with our Lives and our Fortunes . And to animate us in so indispensible a Duty , let us beg of God to continue us in the True Religion , which at this Day by Law we profess ; and then we need not to question , but the sence of our Duty , will add strength and perseverance to our Loyalty . Which ( that it may do ) God of his great Mercy grant for Jesus Christ's sake : To whom with Thee , O Father , and Thee , O Blessed Spirit ; Three Persons , but One Immutable GOD , be given of the Holy Catholic Church , all Power , Praise , and Glory , World without End , Amen , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A33467-e300 Exod. 22 28. Eccles . 10. 20. 1 King 8. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 24. 7. & 25. 9. Psal . 105. 15. 1 Pet. 2. 13 , 14 , 15. Rom. 13. Tertul. ad Scapul . & in A pologeticis saepissimè . Nazianz. Orat . 1. adversus Julian . Ambros . lib. 5. Orat in Auxentium . Grot. de jur . Belli , &c. lib. 1. cb . 4. fusissimè ; & in Annotat. Sacris passim . 1 pet . 2. 21 , 22 , 23. Judg. 17. 6. & 18. 1. & 19. 1. & 21. ult . 1 Pet. 2. 13 , 14 , 15. For further sati●faction in this point of the Authority of Supreme , and Subordinate Magistrates ; I shall refer the more Curious , to mine Annotations upon the Church-Catechism ( in the Fifth Commandment , ) now under the hands of the Amanuensis ; and will ( Bono cum Deo ) be ere long ready for the Press . Rom. 13. Prov. 21. 1. August . adsus Crescon . l. 3 ch . 51.