A LETTER FROM WINCHESTER, In Answer to his Lordship's time-serving Query, Whether Passive Obedience is only a Bugbear, and fit for Fools, or a Christian Duty?  
Printed by the Command of the Noble Peer.  
Praestat per virtutem mori, quam per dedious vivere.  Sen. 
THis Query was delivered to me by the hands of honest Elk— your Lordship's Secretary; and it will not be amiss in the handling of this Question, to premise the worth and beginning of Monarchy, which I conceive is as ancient as Time itself: for the Obedience which all Subjects (at this day) yield to Kings, is no more than the yielding of that duty which is due to the Supreme Fatherhood. Adam, the first Father, had not only simply Power, but Power Monarchical, as he was a Father immediately from God, for by the divine appointment, as soon as he was created, he was Monarch of the World, though he had no Subjects; And although there could not be actual Government until there were Subjects, yet by the right of Nature it was Adam's due to be Supreme or Governor over all his Posterity; though not in act, yet at least in habit, he was a King from his Creation. And none doubt in the state of Innocency but that Adam had been Governor of all his Children; for the Integrity or Excellency of the Subjects doth not take away the Order or Eminency of the Governor. And although as long as men continued their state of Innocence, they might not need the direction of Adam in those things which were necessarily and morally to be done; yet in matters purely indifferent, that depended merely on their own free wills, they might be directed by the Power of Adam's Command. Eve was subject to Adam before he sinned, and the Angels, who are of a pure nature, are subject to God.  
For the Dignity of Monarchy, these are the words of the Almighty; By Me Kings Reign, etc. And again 
a Ec. 8.4.  Where the word of a King is, there is Power; and who may say unto him, what dost thou? And holy Job put this Query, 
b Job 34.8  Is it fit to say to a King, Thou art wicked? much less to expose them to violence. But this Command, 
c 1 Ch. 16.22  Touch not mine Anointed, (being uttered by the Majesty of Heaven) renders the Persons of Princes Sacred, and puts a Guard upon them; which to violate, though in our own defence, is to proclaim open War against God himself, by the breach of his Divine Command.  
And as to the Power of Kings, 
De Benefic. lib. 7. c. 4. Ad Scapul. c. 2.  Seneca tells us, Ad Reges potestas omnium pertinet, ad singulos proprietas. And Tertullian tells us, Colimus Imperatorum sic quomodo & nobis licet, & ipsi expedit ut Hominem à Deo secundum, & solo Deo minorem; Hoc & ipse volet, sic enim omnibus major est, dum solo vero Deo minor est: Kings are only in the power of God, from whom they are second, after whom first, before and above all others. And our late Bishop of Lincoln, in his excellent Discourse of Popery, p. 4. says, England is a Monarchy, the Crown Imperial, and our Kings Supreme Governors of this Realm, and all other their Dominions, etc. In our Oath of Supremacy we swear, That the King is the Supreme, so none (not the Pope) above him; and only Supreme, so none (not the People) , or equal to him.  
The true Church of Christ hath always known no other Weapons to resist a Lawful Sovereign, than Prayers, Tears and Sufferings; Else why do we bear the Sign of the Cross, if we have not Courage, Christian Courage, of force enough to endure, not resist with violence, the most exquisite Tortures that can be imposed on us (upon the score of our Religion) by a lawful Authority? St. Ambrose receiving Imperial Command to deliver up the Churches, says, Quid ergo turbamini? volens nunquam vos deseram, coactus repugnare non novi, dolere potero, potero flere, potero gemere: adversus arma, milites, Gothos quoque Lachrymae meae arma sunt: If I be compelled, I may not oppose: I may grieve, I may weep, I may sigh: Against Arms, Soldiers, the Goths also, my Tears are my Weapons: Such are the Guards of a Priest, I neither can, nor aught to make other defence.  
But to resolve one doubt by the way; Suppose a Prince should send his Officers to take away the Life of an Innocent man, how far is he bound by his Christianity not to resist? I do not believe that he is obliged to open his Breast to the Dagger: No, our Blessed Saviour tells us, it is lawful for such an one to save himself by flight, who bid his Disciples when they were persecuted in one place, to fly to another. It does as readily follow, that for his own Preservation in this Case, he may hid himself from their fury, or otherwise make all the defence for his own Life that he can, without violence; For all this while he does but hinder the Officers from doing evil, and keeps his Prince from the Gild of Innocent Blood, and saves himself: But whether this person (hitherto Innocent) may imbrue his hands in the Blood of the Prince's Officers, supposing there is no other way to save his Life, but by their Deaths? And in this Case, I think he is bound (by the Rules of Christian Religion) rather to permit his own Blood to be shed unjustly, than shed any himself, though some imagine that self-preservation in this case doth oblige him to resist, even to Blood. For my part, I could never learn either by the Doctrine or Example of the Son of God, the Obligation of this self-preservation; for albeit self-preservation would incline a man to kill in this Case, yet I cannot find any dutiful Obligation so to do; and though we have a right by Nature to preserve ourselves, yet in this case, if he suffer death, rather than resist Authority by Blood, no man will determine that he is thereby guilty of any sin; And this is of more force, when the Innocent man considers, that he may shed Innocent Blood; for these Officers come in Obedience to their Prince, and they may be ignorant (innocently ignorant) whether he be not an Offender that has deserved death. Moreover, if a man ought to suffer, even to death, as the Primitive Christians did when the Cause was purely Spiritual; much more ought he in all Temporal Cases. Now this (as I think) being the Case of every particular man, it is the obligation of the People too; Neither indeed can I see what Privileges of the Subject, what Rights, what preservation of our Lives, can compound for the least Sin, unless we prefer this Life to Eternity. To suffer meekly, out of a regard to my duty, is certainly no stupidity, (as some would have it) but an excellent Virtue. Nor do I think this passive Patience, 
fanatics  a piece of Cowardliness, or want of mettle, but rather Fortitude joined with Meekness, to dare to endure all things, even Death itself, rather than do mischief, unless the fear of Eternal Misery be Cowardice.  
But some will say that passive Obedience is but a Bugbear, and fit for Fools; 
Char. Pop. Suc. fo. 24.  and the defence of it an effect of Ignorance, (which brings the reproach home to the very person, as well as to the Doctrines of our Blessed Saviour) or that such passive Piety was more requisite in former times, when God's Design was to convert the World, by suffering, not subduing; when the Seeds of Religion must be watered with the Blood of Martyrs, than now in these purer times of Reformation. 
Sanguis Martyrum semen Ecclesiae.  Yet we see Calvin advises us not to fight for Righteousness: Si ab impio & sacrilego principe vexamur ob pietatem, subeat primum delictorum nostrorum recordatio, quae talibus haud dubiè Domini flagellis castigantur; Ind humilitas impatientiam nostram fraenavit: 
Calv. Iust. l. 4. c. 20. Art. 29.  Succurrat deinde haec cogitatio, non nostrum esse hujusmodi malis mederi, hoc tantum esse reliquum, ut Domini opem imploremus, cujus in manu sunt regum corda & regnorum inclinationes. If we be persecuted for Godllness, by an Impious and Sacrilegious Prince, let us first of all remember our Sins, which no doubt are corrected by God with Scourges; this will bridle our Impatience with humility: Then let us entertain this thought, that 'tis not our part to heal such distempers; that this is our only remedy, to appeal to God's assistance, in whose hand are the Hearts of Kings, and the Inclinations of Kingdoms. And the same Calvin in another place tells us, the Prophet Jeremiah clearly resolves this Question: Insignis est & memorabilis apud Jeremiam locus, 
Calv. Inst. jib. 4.  quem tamet si prolixiorem, ideo non pigebit refer, quia totam hanc questionem clarissimè definite. The words of the Prophet follow: 
Jer. 27.6, 8, 9, 12.  (viz.) I have given all these Lands into the hands of Nabuchadnezzar King of Babylon. And it shall come to pass, that the Nation and Kingdom which will not serve the same Nabuchadnezzar King of Babylon, and that will not put their Neck under the Yoke of the King of Babylon, that Nation will I punish (saith the Lord) with the Sword, and with the Famine, and with the Pestilence, until I have consumed the Land: Therefore harken not ye unto your Prophets, nor to your Diviners, and which speak unto you, saying, Ye shall not serve the King of Babylon, &c: Upon which place says Calvin, Videmus quantâ obedientiâ Dominus tetrum illum ferocemq, 
Calv. Inst. l. 4. c. 20. Art. 27.  Tyrannum coli voluerit, non aliâ ratione nisi qui regnum obtinebat; We see what obedience the Lord will have given to this wicked and fierce Tyrant; for no other reason, but because he was a King. And Beza says as much: 
Epist. 23. ad Peregri. Eccl. in Aug. fratres.  Illud solis praecibus & patientiâ sanari potest: The remedy against this Poison is Prayer, not Vengeance. We must be subject, for conscience-sake.  
In a word; If it be lawful in no case to retaliate mischief; If in all cases it be virtuous to suffer, and the more hard the thing, the more noble the virtue, there is no difficulty in the point as to the matter of duty; the Quarrel is only betwixt Duty, and Flesh and Blood: When we say, 'tis an hard case, we cannot intent that 'tis hard for a Christian to find his duty, if he dares do well, but rather 'tis an hard duty to endure Evil.  
Our Blessed Saviour had either a Power of force enough to resist (and so prevent) his Enemies, or he had not: No Man will be so Impudently wicked, as to deny the first, or affirm the latter. It follows then, that he submitted to the Death of the Cross, either because he deserved to Die, or else because he would not resist the Authority of those that put him to Death: But he that knew no Sin, deserved no Punishment, and when he then Suffers, it is on the score of passive Obedience. Hence it is Evident, that this sort of passive Piety is no Chimaera, but a necessary duty, to be practised by such as dare imitate the example of the Lamb of God. The denial of this Doctrine renders Christ's Passion and his Holy Gospel light and frivolous, mere Enthusiasm and Imposture. And although our Saviour did suffer for the Sins of Mankind, and it was necessary that he should die, yet he himself deserved no Punishment; And tho' the Roman Authority had power of his Life: (to which he submitted) Yet that cannot excuse the sentence of his Judge from being rigid and unjust. Every Magistrate that dares Pronounce an unjust Judgement, must certainly be accountable, to the All-righteous Judge. But we must leave our Innocence to be revenged till then, and in the mean time; In all things submit ourselves to our Superiors, for the Lords sake.  
And lastly, if we should lay aside the duty, Argumentum ab inconvenienti may prevail; for it is much better for the people to suffer a great deal of Cruelty, than to rise up in Arms, and overthrow the Government. I remember Livy's Nec morbum ferre possumus, 
Of which the Promoters and Prosecutors are deeply Guilty.  nec remedium. Never yet was any Rebellion free from the guilt of pouring out a great deal of Innocent Blood, besides the many mighty Injuries and Oppressions that must inevitably fall upon the heads of a great number of men. So that we had much better, with patience, suffer the present Calamities, than endure worse, and bring by our means much worse upon others; closing with the wholesome advice of Tacitus: 
Annal 12.  Ferenda Regum ingenia, neque usui esse crebras mutationes, vitia erunt donec homines, sedneque hac continua, & meliorum interventu pensantur.  
And now, my Lord, your sufferings have been highly eminent and notorious to the whole World; You suffered yourself to be transported by the Zeal of Fanaticism, to raise Arms against our late Martyred Sovereign, and afterwards (as far as in you lay) you did strangely suffer the King's Head to be cut off, and then with meekness you did suffer the deserved reproaches of the People for that most abominable Fact.  
You suffered yourself to be loaden with heavy burdens of Places of Trust and Confidence to that Cruel and Bloody Tyrant Oliver; You suffered yourself (even actively) to be concerned with those Rebels in rooting up the Monarchy, and in imposing the worst of Cruelties on the King's Party. In a word, your Sufferings of the late Times after this rate, are matchless and innumerable.  
You suffered yourself, when you could not helped it, and for the sake of VARIETY, (your Lordship's Motto) to be a little concerned in the King's Restauration, you then soon suffered yourself (by the contrivances of a cursed Hypocrisy) to be thrust into the King's favour, and who so great as your little Lordship? you suffered yourself, after all, to be ungrateful; and herein you suffered yourself to be cried out against, as the greatest Villain upon the face of the Earth, You unluckily suffered yourself to advise his Majesty to shut up the Exchequer, to break the Triple League, To divide the Fleet, etc. You suffered yourself to be blowed upon by the stinking breath of the Rabble, which swollen you into a Popularity; you have likewise suffered yourself to be Poisoned by the Venom of Hellish Plots; and you now Vomit forth nothing but Devils! and Hell! and Damnation! Sedition in Speeches, and Treason in Tricks and Devices.  
Amidst all these Notorious instances of your Lordship's passive Patience, there is none to be reckoned of more note than this, that you have hitherto suffered (as 'tis verily believed) much against your own Inclinations this King to wear his Crown and Royal Head; Notwithstanding they talk of 60000 Men ready to force the King to coruply with his Parliament; or else to bring him to the Block. And in many other things of the greatest moment you have suffered in these times; Which when time shall discover, if your Lordship should suffer your Head to be Chopped off! O! the cries of the PARTY!  
Who nobis Infamis!   

LONDON: Printed for ALLEN BANKS. 1681.