DAVID'S THREE MIGHTIES: OR SOVEREIGNTIES THREE CHAMPIONS: Being the three prime Reformers of the Protestant Religion, Luther, Calvin, Tindal.  
Faithfully cited, and affectionately presented to all the misled People of England, for their instruction and direction, how to deport themselves in the unhappy division betwixt the King and them.  
That yet at the last by the light of these three Glorious Professors of the Gospel, they may the better discern both their own errors, and the impostures of their false Teachers.  Other Renowned Worthies since the Reformation have done honourably in the defence of Sovereignty, Howbeit they attained not unto the first three, 2 Sam. 23. v. 18.23. 
OXFORD. Printed by Leonard Lychfield, Printer to the University, 1643.   

To the Seduced People of England.  
When the Princes and people of Judah, hurried with their sins, and driven on by their false Prophets, were in the ready way to utter ruin, the Lord called unto them by his Prophet to make a stand, and look about them, advising them for their safety and quiet in the midst of their distempers, to ask for the old paths, where the good way was, and to walk therein, and so they should find rest to their souls, jerem. 6. To tell you, that the Princes and People of this Nation, too many of them at least, are in the like dangerous condition, upon the like cause, and by the like instruments, were to tell you, not what you dream, but what this whole Nation feels and groans under; and therefore to call upon you to use the like means for your deliverance and presevation, cannot but be a likely way of doing you much good, if you have but so much grace as to hearken thereunto. But as it was Judah's grand error, if not the compliment of her iniquity, to refuse to walk in the ancient paths, and in the way whereunto the Prophets invited them, and to choose rather to walk in [new] paths, in a way not cast up [wherein their lying prophets had misled them] jerem. 6.16. & cap. 18. v. 15. so I pray God it be not England's. We have multitudes of us come near, very near that desperate obstinacy a good while since, witness the imprisoning so many grave orthodox Divines, that have ever walked in those ancient paths themselves, without turning to the right hand or to the left, and have done their best to lead their people with them; and witness also the suppressing so many excellent Sermons, books and tractates, some in the Press, others at their first coming forth, composed and framed wholly for the misled people's information, that they might see the error of their new ways, and return to their old paths of duty and loyalty to God, and their Sovereign. But, thanks be to the Lord, we are not all delivered up to that stupendious blindness and hardness of heart. Nay my hope and charity do as yet persuade my faith to believe, that hundreds of this Kingdom, if not thousands, even of those seduced wretches, that have gone out in this present horrid Rebellion against our most Gracious King, have gone out, like those two hundred in Absalon's Rebellion against King David, 2 Sam. 15. In the simplicity of their hearts, and had they been suffered to have known, what some Divines were willing and ready to have imparted unto them, they themselves would have suffered as much as any, rather than have acted in that villainy. And for their sakes it is, that I adventure the publishing these three Worthy's opinions concerning the duty of Subjects to their Sovereign though wicked and tyrannical; that by the truth and soundness of these first Reformers of the true Protestant Religion, the falseness and rottenness of our new Reformers (as they would be reputed) may the more easily be discovered, and that by their acknowledging such an indispensible through obedience to be due to the worst of Princes, these deceived ones may at the last be shamed out of their Rebellion against the best.  
I could have produced in this cause above threescore witnesses of the most famously renowned for learning and piety that ever the Reformed Churches brought forth; but some considerable reasons persuaded me to content myself, and to hope I may satisfy others, with urging only these three: First, because God himself prescribes that number of witnesses as sufficient for the establishing of truth, Deut. 19.15. Matth. 18.16. and with whom God's word is of power, that number of witnesses prescribed in his word cannot but be so of prevalency, especially when their testimonies are grounded upon God's word, as these three are. Secondly, the multiplying of witnesses would have proved over chargeable to those for whose sake the vindicating of this cause by this fair way of trial is principally undertaken, I mean, the common sort of people, who though they can be content poor souls many of them to buy the truth, Proverb. 23.23. yet being they may not sell it again, divers will not, and some cannot, though they would be at the cost to give any great rate for it, of how great concernment soever it be; and he were unworthy to partake of that price that Christ paid for men's souls, that would not consult the best he could for the souls of the poor, as well as of the rich, all being alike precious in our Redeemers sight. Thirdly, the poor Printers are a little to be considered in these pressed oppressing times; for those few of them that are so honest and valiant, as to dare to print aught that savours of loyalty and duty to their Sovereign are so hunted and persecuted from place to place, both by day and night, that to employ them in aught that would long detain them, were to betray them, and perhaps those that set them on work. Lastly, I would not willingly prevent my good friend Mr. Catford, whom as I find by his Epistle before the Exhortation to Peace to have taken this very way of conviction, and to have made so fair a progress therein, that had not the inspired Colonel had better information thereof, than he had lately a revelation of conquering after so often running away, that work intended had been long since finished; so it is yet hoped, and earnestly desired, that he may have liberty to perfect the same. These reasons prevailed with me to urge only the testimonies of Three, and why I made choice of these three, let the testimonies themselves be perused, and they will speak enough to silence that demand. Read then, and when ye are converted strengthen your brethren: which that ye may be and do, is, and shall be the constant prayer of  
Your constant Brother.   

DOctor Martin Luther, that glorious daystar of the blessed Reformation, that third Elias, that burning and shining light of the Gospel.  
Tom. 1. in decla. pop. de precept. 4. Although they (speaking of Sovereign Princes) exact upon, and oppress the Country people, or their Citizens, or their Priests, yet they are to be borne with, no otherwise then as the hand of the Lord pressing hard upon our sins, and just deserts.  
Idem. Tom. 2. in Act. Worm. habit. I know that Magistrates and Powers are to be obeyed, even those that live naughtily and wickedly; and so have I taught in all my writings.  
Ib. fol. 311. If any man raise seditions and tumults, he abuseth the word of God to serve his own lusts and affections; for the word of Christ, or of God, causeth no outward tumults, though it do threaten and denounce to wicked men, especially Tyrants, both outward tumults and utter devastations; but it doth by little and little free the souls of men from the bonds of Tyrants, so that those bonds are contemned by them, which is of all, the most powerful and the most prevalent redress for the repressing their tyranny.  
Idem in Genes. cap. 13. It is no small comfort, that God doth constitute Dominions or royal Powers, and that he doth preserve and defend them; neither do they (as we for the most part think) increase or fall at all adventure. The Heathen do not look upon government thus from God, but they dreamingly conceive Dominions to be constituted and governed by their own industry.  
Idem in 1 Pet. 2. on those words, Fear God, Honour the King; He doth not say this, to magnify Kings and Rulers of the Earth, but that we should honour them, though they be Heathen, which is the very thing that Christ himself did, and also the Prophets before him, who prostrated themselves at the feet of the King of Babylon.  
Ib. We must be subject to the powers, and do what they command us, so long as they do not enthrall our consciences, although they play the mere Tyrants.  
Ib. De bonis operibus 4. praecep. Although the temporal or secular power do those things that are unjust, as the King of Babylon did to the King of Israel, yet not withstanding God will have obedience yielded to them without all fraud or deceit.  
It would be an endless labour to trace this Loyalist through all his voluminous works, he being one (as Melancthon testifies of him in his Preface before Tom. 2. Luther oper..) that did detest the seditious Teachers of his time; and did not only exhort all men to give to God the things that are Gods, and to Caesar the things that are Caesar's, but did most constantly practise the same, avoiding all seditious counsels, and condemning most sharply all Tumults and anabaptistical outrages. That ingenious and much approved Historiographer John Sleidan hath left enough collected to our hands in his Commentaries, both to assure all posterity of that Worthies judgement and practice in point of Loyalty and Obedience, and to convince the seditious and rebellious of the error and wickedness of theirs.  
Lib. 5. Comment. Having recorded the demands of the rustic Rebels in Germany, who had appealed to Luther, anno Dom. 1525. he brings in Luther returning this answer:  
'tis true, I confess, that those Princes, who do not admit the preaching of the Gospel, who divers ways oppress, and lay heavy loads on the people, are worthy to be tumbled down from their Thrones by God; neither have th●y nay excuse for themselves. And although this be so, yet you (speaking to those Rebels) ought to have a care to carry a conscience pure and blameless, lest otherwise ye make shipwreck both of soul and body. Neither ought ye to think upon your own strength, or how much your adversaries are to be reprehended, but how lawful and just the cause is ye defend. Wherefore be diligently cautions, and believe not every man's preaching, for Satan hath at this time, under the cloak of the Gospel, raised up many seditious and altogether bloody Teachers,— Ye take up indeed the name of God, and call yourselves the Christian assembly, and boast that ye follow in all things that Law which God hath prescribed.— But it may easily be demonstrated, that you falsely cover over your actions with the name of God; and therefore a may may clearly foresee what the issue will be. For he fails not who hath said, They that take the sword, shall perish, by the sword; to wit, They that out of their own boldness arrogate to themselves the power of punishing others, when notwithstanding Paul commands all men to obey the Magistrate in all things with reverence and fear. What will ye answer to these things, who pretend that ye will follow the prescript of divine Law; and yet in the mean time ye snatch the sword by force, & resist the Magistrate, whom God hath placed over you? Is not this to take the name of God in vain? But you will say, the Magistrate so carries himself, that he is altogether insufferable; 
By Magistrate we are to understand in this as in the other testimonies, the supreme Magistrate.  for he both takes from us the Doctrine of the Gospel, and doth so oppress us in all other things, as that nothing can be beyond it. Well grant it be so, yet notwithstanding commotions and seditions ought not therefore to be raised; for it doth not belong to every one to correct things that are evil; but this belongs only to him, to whom tribute and the power of the sword do belong, as the Scripture doth evidently teach.— The Magistrate doth wickedly, but ye do much more wickedly, who, despising the command of God, invade another's jurisdiction, and leave nothing at all to the Magistrate, for what hath he left him, when ye take away the power from him? I appeal to yourselves. He that takes away from any a great part of his goods, yet leaves him something, and he that, after he hath taken away his goods, takes away his life also, whether of these two seems to you the more cruel? The Magistrate takes from you possessions, 'tis unjust so to do: but ye take from him jurisdiction, wherein consists all his estate both of body and goods, and therefore ye do the greater wrong. But you will say again, we do not desire to take away the Magistrates life or estate. Believe that, who will, I will not. He that takes away the principal part from any, will not fear to take away also the rest which depends upon it. But let it be so indeed as ye say, let the Magistrates still possess their goods, let their life also be safe; yet that which ye have committed exceeds all moderation; when as having taken away all their power from them, ye yourselves would be Lords of those things which are theirs. I beseech you, weigh this business well: If this your intent and purpose be praiseworthy, and prevail, from henceforth let there be no more judicature, let there be no Magistrate, and let it be lawful for every man to contrive privately against any man after his own lust and pleasure, and let no other thing be expected thence, but mutual slaughters and robberies; for as every man shall think himself injured, so presently will he take vengeance after his own desire. Now if this thing be both unjust, and not to be tolerated in any person, much less may it be granted to any congregated multitude of men, or if it be granted to such, it shall be also lawful for every man. What, if in this very Assembly of yours, things should grow to that licentiousness, that every one would privately avenge his own cause; pray tell me, what would you do? without doubt, such a one would be enforced to stand to the public judgement instituted by you. What excuse therefore have ye that overthrow judgement, and resist the Magistrate, which God himself hath set over you? This very Law whereof we now speak is imprinted in the minds of all men, and embraced even by those people that are most barbarous; for otherwise there would ensue the greatest confusion of all things that could be: and though ye should diligently observe it, yet notwithstanding in this very regard you would be no whit better than either the Turks or other Nations of that kind, ignorant of our Religion; for to allow of public judgement, and to su●mit to the authority of the Magistrate, doth not make a man a Christian; for even necessity itself compels men to do so against their wills. Wherefore ye, in that ye pull up this very Law which is implanted in the mind, and common to all men, are much worse than the profane Gentiles, so fare are ye from being worthy of the name of Christian; which title because ye usurp to yourselves, and wrong the divine Name (unworthy I wi● of ●●e appellation of Turks in that ye violate the Law of Nature) how will you stand at last in the sight of Christ, when he shall come to judge us all? Consider therefore seriously what manner of teachers you are; for I fear lest some bloody minded men have crept in amongst you, who by their Sermons incite you to this course, that so at length by means of your aid they may invade the Rule and Dominion, altogether regardless of your fortunes and safety. God commands all vengeance to be left to himself: the Scripture commands to obey the Magistrate though a wicked one: obey therefore ye must, otherwise ye shall indeed raise a commotion, but it shall at length fall upon your own pate; neither will God suffer this your licentiousness to pass unpunished; and whiles you seek for liberty, you shall purchase to yourselves loss of life, of goods, and of soul. The wrath of God is hot against you, and the Devil the enemy of our salvation hath sent false teachers amongst you. Wherefore following my advice, beware and repent.—  
Now we will speak of the Christian or Evangelicall Law, for because you arrogate this appellation to yourselves it is very fit that we examine what your Law is, And first of all Christ commands not to resist evil, but to him that strikes on the one cheek, to turn the other also; to him that takes away thy coat, he commands thee to give thy cloak also; he commands as well to wish well as to do well to our enemies: to the same purpose there are many places in holy Writ. Now consider how this design of yours is answerable to Christ's commands; consider whither your Teachers have misled you. Certainly it is the duty of Christians to endure and undergo the cross, not to resist, not to revenge, not to smite with the sword: But is there any such like thing seen in you? The profession of Christianity is a matter of great difficulty, and there are very few which really perform what they ought; which that it may be more fully understood, I will bring you an example of that Law whereof we speak. Peter, that he might defend his Master, smote the servant of the high Priest: was it not for a just cause? when as they did not only seek the life of Christ, but did also take away from his Disciples the Doctrine of the Gospel, in which all their salvation was placed, to wit, in taking away their Master Christ. But such and soheynous an injury is not as yet offered unto you. And what saith Christ in the mean time? He commands Peter to forbear such defence, pronouncing a heavy sentence against those that strike with the sword: that is, such as contemning the Magistrate take upon them to exercise private revenge. What doth he, when he is fastened to the cross, when he is not suffered to execute the office of teaching enjoined by God the Father? He bears it patiently, commits all the business to God the Father, and prays unto him for his smiters. These are the footsteps to be traced by you, or this so specious title is to be laid aside. If ye will follow the example of Christ, the power of God would manifest itself: and as after the most unworthy death of his Son he propagated the Gospel fare and wide in despite of all adversaries; so without question would he also look upon you, and bestow the Doctrine of Salvation in abundance: But now seeing the business is managed by Arms, you shall not obtain what you would, and your Arms shall be wrung out of your hands.  
Let me now speak something of myself: The whole world opposed me with all might and main; and yet the more vehement was their resistance, the more spreading was my doctrine. And why so? I did nothing violently, I raised no commotions. I was not desirous of revenge, but reverently honoured the civil Powers, maintained them by my writings as much as in me lay; and which is the chief thing of all, committing the matter to God, I rested wholly on his power: and thus have I been preserved to this very day, maugre the Pope and all adversaries, and my doctrine hath also spread itself to many people. But ye now rush on importunely, and whiles ye think to further the business, ye consider not how much ye hinder 〈◊〉, etc. Thus fare and thus loyally Luther, if we can find but as much in Mr. Calvin the other great light of that illustrious Reformation, we shall scarce need to consult a third, every Religious and sober Protestant ascribing so much honour and credit to those two, especially in those points wherein they both concur and agree.  
MAster John Calvin in his fourth book of Institutions, Chap. 20. Sect. 22. The first duty of Subjects towards their Magistrates, is to think most honourably of their office, namely which they acknowledge to be a jurisdiction committed of God, and therefore to esteem them and reverence them as the Ministers and Deputies of God. For a man may find some which yield themselves very obedient to their Magistrates, and would not that there were not some whom they should obey, because they so know it to be expedient for the common benefit: but of the Magistrates themselves they think not otherwise of them then of certain necessary evils. But Peter requireth somewhat 1 Pet. 2.17. when he commandeth that the King be honoured: and Solomon, Prov. 24.21. when he commandeth God and the King to be feared: for Peter under the word of honouring containeth a sincere and well deeming estimation, and Solomon joining the King with God, showeth that he is full of a certain holy reverence and dignity; this is also a notable commendation in Paul, that we obey not only for wrath, but for conscience, whereby he meaneth that Subjects ought to be led not only with fear of Princes and Rulers to be holden in their subjection (as they are to yield to their armed enemy, which see that vengeance shall readily be taken on them if they resist) but because the obediences that are showed to them are showed to God himself, forasmuch as their power is of God. I speak not of the men as if the vision of dignity did cover foolishness, or sluggishness, or cruelties, or wicked manners, and full of mischievous doing; but I say that the degree itself is worthy of honour and reverence, that whosoever be Rulers may be esteemed with us, and have reverence in respect of their being Rulers.  
Sect. 23. Of this then also followeth another thing: That with minds bend to the honouring of them, they declare their obedience in proof to them; whether it be to obey their Proclamations, or to pay tribute, or to take in hand public offices and charges that serve for common defence, or to do any other of their commandments. Let every soul (saith Paul) be subject to the higher powers, for he that resisteth the power, resisteth the ordinance of God, Rom. 13.1. The same Paul writeth to Tit●s, Tit. 3.1. Warn them that they be subject to rulers and powers, that they obey the Magistrates, that they be ready to every good work; and Peter saith, 2 Pet. 3.13. Be ye subject to every humane creature (or rat ere as I translate it) Ordinance for the Lords sake, either to the King as most excellent, or to the rulers that are sent by him, to the punishment of evil doers, but to the praise of well doers. Moreover that they should testify that they do not feign subjection, but are sincerely and hearty subject. Paul addeth, 1 Tim. 2. That they should commend to God the safety and prosperity of them under whom they live. I exhort (saith he) that there be made prayers, beseechings, intercessions, thanksgivings, for all men, for Kings, and for all that be set in superiority, that we may live a peaceable and quiet life with all godliness and honesty. Neither let any man here deceive himself, for sigh the Magistrate cannot be resisted, but that God must also be resisted; although it may be thought that an unarmed Magistrate may freely be despised, yet God is armed which will strongly take vengeance on the despising of himself. Moreover, under this obedience I contain moderation, which private men ought to bind themselves to keep in cases touching the public state, that they do not of their own heads intermeddle in public businesses, or rashly break into the office of the Magistrate, and enterprise nothing publicly. If any thing shall in a public Ordinance be behooveful to be amended, let not themselves raise uproars, nor put their hands to the doing of it, which they all ought to have fast bound in this behalf, but let them commit it to the judgement of the Magistrate, whose hand alone is herein at liberty. I mean that they presume to do nothing uncommanded: for when the commandment of the Ruler is adjoined, then are they also furnished with public authority, for as they are wont to call the Counsellors of a King his Ears and Eyes, so not unfitly a man may call them the hands of the Prince, whom by his commandment he setteth in authority for the doing of things.  
Sect. 24. Now forasmuch as we have hitherto described a Magistrate such as is indeed the same that he is called, namely, the Father of the Country, and as the Poet calleth him the Pastor of the people, the keeper of peace, the protector of righteousness, the revenger of innocence: he is worthily to be judged a mad man that alloweth of such a government: but when as this is in a manner the experience of all ages, that of Princes some being careless of all things, to the foreseeing whereof they ought to have been heedfully bend, do without all care slothfully wallow in delights: other some addicted to their gain, do set out to sale all Laws, Privileges, Judgements, and grants: other some spoil the poor Communality of money, which they may after waste upon mad prodigal expending: other some exercise mere robberies, in pillidging of houses, defiling of virgins and matrons, murdering of innocents': many cannot be persuaded that such should be acknowledged for Princes, whose authority they ought to obey so far as they may, for in so great heinous unworthiness among do so much contrary to the duty not only for a Magistrate, but also of a man, they behold no form of the image of God which ought to shine in a Magistrate: when they see no token of that Minister of God which was given for praise to the good, and for vengeance to the evil: so neither do they also acknowledge such a Governor, whose dignity and authority the Scripture commendeth unto us: and truly, this feeling of affection hath always been naturally planted in the minds of men no less to hate and abhor Tyrants, then to love and honour lawful Kings.  
Sect. 25. But if we look to the word of God, it will lead us farther, that we be subject not only to the government of those Princes which execute their office towards us well, and with such faithfulness as they ought, but also of all them which by what mean soever it be, have the dominion in possession although they perform nothing less than that which pertaineth to the duty of Princes; for though the Lord testifieth that the Magistrate is a special great gift of his liberality for preserving the safety of men, and appointeth to Magistrates themselves their bounds; yet he doth therewithal declare, that of what sort soever they be, they have not their authority but from him, that those indeed which rule for benefit of the commonweal are true examplars and patterns of his bountifulness; that they that rule unjustly and wilfully are raised up by him to punish the wickedness of the people, that all legally have that majesty wherewith he hath furnished a lawful power. I will proceed no further, till I have added some certain testimonies of that point, yet we need not much to labour to prove that a wicked King is the wrath of God upon the earth, forasmuch as I think that no man will say the contrary, and otherwise there should be no more said of a King, then of a common robber that violently taketh away thy goods, and of an adulterer that defileth thy bed, of a murderer that seeketh to kill thee, when as the Scripture reckoneth all such calamities among the curses of God: but let us rather tarry upon proving that, which doth not so easily settle in the minds of men; That in a most naughty man, and most unworthy of all honour, if so that he have the public power in possession, remaineth that noble and divine power which the Lord hath by his word given to the Ministers of his righteousness and judgement; and therefore that he ought of his Subjects to be had in as great reverence and estimation, so much as pertaineth to public obedience, as they would have the best King if he were given them.  
Sect. 26. First I would have the readers to perceive and diligently mark that providence and singular do of God, which is in the Scripture not without cause so oft rehearsed unto us in distributing of Kingdoms, and making Kings whom it pleaseth him: in Daniel 2.21. it is said, The Lord changeth times and courses of times, he casteth away and maketh Kings. Again, that ●he living may know that the Highest is mighty in the Kingdom ●f men, and he shall give it to whom he will, with which manner of sentences whereas the whole Scripture aboundeth, yet the same Prophecy of Daniel specially swarmeth full: now what manner of King was Nabuchadnezzar, he that conquered J●●usalem, it is sufficiently known, namely, a strange invader and destroyer of other. Yet in Ezekel 29 19 the Lord affirmeth that he gave him the land of Egypt for the service that he had d me to him in wasting it. And Daniel said to him, Dan. 2.37. Thou King of Kings, to whom the King of Heavens hath given a mighty, and strong, and glorious Kingdom; to thee, I say he hath given it, and all the lands where dwell the children of men, the beasts of the wood, and fowls of the air; he hath delivered them into thy hand, & hath made thee bear rule over them. Again, he said to his son Belsasar, Dan. 5.18. The Highest God hath given to Nebuchadnezer thy father's Kingdom and Royalty, honour and glory: and by reason of the royalty that he gave him, all peoples, tribes, and languages were trembling and fearful at his sight: when we hear that a King is ordained of God, let us therefore call to remembrance those heavenly warnings concerning the honour and fearing of a King, than we shall not doubt to account a most wicked Tyrant in the same place wherein the Lord hath vouchsafed to set him. Samuel when he gave warning to the people of Israel, 1 Sam. 8.12. what manner of things they should suffer at the hands of their Kings, said, This shall be the right of the King that shall reign over you; he shall take your sons and put them to his chariot, to make them his horsemen, and to blow his land, and reap his crop, and to make instruments of war. He shall take your daughters that they may be his dressers of ointments, his Cooks and Bakers: your lands, your vineyards, and your best olive plants he shall take away, and give to his bondservants: he shall take tithes of your seeds and vineyards, and shall give them to his Eunuches, and bondservants: he shall take away your bondmen, your bondwomen and your asses, and set them to his work▪ yea and he shall take tithes of you flocks: and ye shall be his bondservants. Verily Kings should not have done this or right, whom the Law did very well instruct to all continuance; but it was called a right over the people which it behoved them of necessity to obey, and they might not resist it: as if Samuel had said, the wilfulness of Kings shall run to such licentiousness, which it shall not be your part to resist; to whom this only thing shall be left, to obey their commandments and hearken to their words.  
Sect. 27. But chief, there is in Jeremy a notable place, and worthy to be remembered, which although it be somewhat long, yet I will be content to rehearse, because it most plainly determineth this whole question, Jerm. 27.3. I have made the earth and men, saith the Lord, and the living creatures that are on the face of the earth in my great strength and stretched out arm, and I will deliver it to him whom it pleaseth in mine eyes: and now therefore I have given all these lands into the hands of Nebuchadnezar my Servant, and all Nations and great Kings shall serve him till the time shall come of that land; and it shall be that a Nation and a Kingdom that hath not served the King of Babel, I will visit that Nation in sword, famine, and pestilence: wherefore serve ye the King of Babel, and live. We see with how great obedience the Lord willed that cruel and proud Tyrant to be honoured, for no other reason but because he possessed the Kingdom: and the same was by the heavenly decree that he was set in the Throne of the Kingdom, and taken up into Kingly Majesty, which it was unlawful to violate. If we have this continually before our minds and eyes, that even the worst Kings are ordained by the same decree by which the authority of Kings is established, the seditious thoughts shall never come into our mind, that a King is to be handled according to his deservings, and that it is not meet that we should show ourselves Subjects to him that doth not on his behalf show himself a King to us.  
Sect. 28. In vain shall any man object that this was a peculiar commandment to the Israelites, for it is to be noted with what reason the Lord confirmeth it: I have given saith he, the Kingdom to Nabuchadnezzar, wherefore serve ye him and live. To whomsoever therefore it shall be certain that the Kingdom is gi●en, let us not doubt that he is to be obeyed; and so soon as the Lord advanceth any man to the royal Estate, he therein declareth his will to us that he will have him reign; for thereof are general testimonies of the Scripture. Solomon in the 28. Chap. Many Princes are because of the wickedness of the people. Again Job in the 12. Chapter, He taketh away subjection from Kings, and girdeth them again with the girdle. But this being confessed, there remaineth nothing but that we must serve and live. There is also in Jeremy the Prophet another commandment of the Lord, wherein he commanded his people to seek the peace of Babylon whither they had been led away captive, ●nd to pray to him for it, because in the peace of it should be their peace. Behold the Israelites being spoilt of their goods, plucked out of their houses, led away into exile, and cast into miserable bondage, are commanded to pray for the safety of the Conqueror; not as in o her places we are commanded to pray for our persecuters; but that the Kingdom may be preserved to himself, and quiet, that they themselves may live prosperously under him. So David being already appointed King by the ordinance of God, and anointed with his holy oil, when he was without any his deserving unworthily persecuted of Saul, yet the head of him that laid wait for his life, he esteemed holy, which the Lord hath hallowed with the honour of Kingdom: far be it from me, said he, that I should before the Lord do this thing to my Lord the anointed of the Lord, that I should lay my hand upon him, because he is the anointed of the Lord. Again, who shall lay his hand upon the anointed of the Lord, and shall be innocent? So sure as the Lord liveth, unless the Lord strike him, or his day be come that he die, or he go down into battle; far be it from me that I should lay my hand upon the anointed of the Lord.  
Sect. 29. Finally, we own this affection of reverence, yea and devotion to all our Rulers, of what sort soever they be, which I do therefore the oftener repeat, that we may learn not to search what the men themselves be, but take this for sufficient, that by the will of the Lord they bear that personage in which the Lord himself hath imprinted and ingraved an inviolable Majesty. But thou wilt say, Rulers own mutual duties to their Subjects, that I have already confessed; but if thou thereupon conclude, that obediences are to be rendered to none but to just Governors, thou art a foolish reasoner: for husbands also are bound to their wives, and parents to their children with mutual duties; let parents and husbands depart from their duty; let parents show themselves so hard and unpleasable to their children, whom they are forbidden to provoke to anger, that with their peevishness they do unmeasurably weary them: let the husbands most despitefully use their wives, whom they are commanded to love, & to spare them as weak vessels: shall yet therefore either children be disobedient to their parents, or ●ives to their husbands? But they are subject both to evil parents, and husbands, and such as do not their duty; yea when as all ought rather to endeavour themselves not to look behind them to the bag hanging on their back, that is, not to inquire one of another's duties, but every man set before him that which is his own duty; this aught chief to have place among those that are under the power of other: wherefore if we be unmercifully tormented of a cruel Prince, if we be ravenously spoilt of a covetous or riotous Prince, if we be neglected of a slothful Prince: finally, if we be vexed for godliness sake of a wicked and ungodly Prince; let us first call to mind the remembrance of our sins, which undoubtedly are chastised with such scourges of the Lord; thereby humility shall bridle our impatience: let us then also call to mind this thought, that it pertaineth not to us to remedy such evils; but this only is left for us, that we crave the help of the Lord, in whose hand are the hearts of Kings, and the bowings of Kingdoms: he is the God that shall stand in the assembly of Gods, and shall in the midst judge the gods, from whose face all Kings shall fall, and be broken, and all the Judges of the earth that shall not have kissed his anointed, that have written unjust laws to oppress the poor in judgement, and do violence to the cause of the humble, to make widows a prey, and rob the fatherless.  
Sect. 30. And here both his marvellous goodness, and power and providence showeth itself; for sometime of his servants he raiseth up open revengers, and furnisheth them with his commandment to take vengeance of their unjust government, and to deliver his people many ways oppressed out of miserable distress; sometime he directeth to the same end the rage of men that extend and go about another thing: So he delivered the people of Israel out of the tyranny of Pharaoh by Moses; and out of the violence Chusam King of Syria by Othoniel; and out of other thraldoms by other Kings or Judges. So he tamed the pride of Tyrus by the Egyptians, the insolence of the Egyptians by the Assyrians, the fierceness of the Assyrians by the Chaldees, the boldness of Babylon by the Medians, and by the Persians when Cyrus had subdued the Medians: and the fullness of the Kings of Judah and Israel, and their wicked obstinacy towards his so many benefits, he did beat down and bring to distress sometime by the Assyrians, sometime by the Babylonians, albeit not all after one manner; for the first sort of men when they were by the lawful calling of God sent to do such acts, in taking armour against Kings, they did not violate that Majesty which is planted in Kings by the ordinance of God; but being armed from heaven they subdued the lesser power with the greater; like as it is lawful for Kings to punish their Lords under them: but these latter sort, although they were directed by the hand of God whither it pleased him, and they unwittingly did his work, yet purposed in their minds nothing but mischief.  
Sect. 31. But howsoever the very do of men be judged, yet the Lord did as well execute his work by them, when he did break the bloody Sceptres of proud Kings, and overthrew their intolerable governments. Let Princes hear and be afraid: but we in the mean time must take great heed, that we do not despise or offend that authority of Magistrates full of reverend Majesty, which God hath established with most weighty decrees, although it remain with most unworthy men, and which do with their wickedness, so much as in them is, defile it: for though the correcting of unbridled government be the revengement of the Lord, let us not by and by think that it is committed to us, to whom there is given no other commandment but to obey and suffer. I speak always of private men, for if there be at this time any Magistrates for the people constituted for the moderating of the lust of Kings, such as in old time were the Ephori, that were set against the Kings of Lacedemonia, or the Tribunes of the people against the Roman Consuls, or the Demarchy against the Senate of Athens; and the same power also which peradventure, as things are now, the three Estates have in every Realm, when they hold their principal assemblies, I do so not forbidden them according to their office to withstand the outraging licentiousness of Kings, that I affirm that if they wink at Kings wilfully raging over and treading down the poor Communality, their dissembling is not without wicked breach of fall, because they deceitfully betray the liberty of the people, whereof they know themselves to be appointed pro●ectours or defen● ours by the ordinance of God.  
This testimony I conceive to be as complete an● opposite as can ●e desired; only for me●s perverting the l●●ter part of the last cited paragraphes from those words; I speak always of private men, etc. to the end of that Sect ha●h 〈…〉 both the honour of that teste● amongst loyal subjects, and the validity of that testimony in so honourable a cause, as 'tis now produced in: but with God's assistance, I trust I shall vindicate both by this candid explication of those words, and clear manifestation of their true sco● e and intent.  
I speak always of private men, says Calvin, but in what case, and of what private men does he speak? Why in the case of Subjects' obeying and suffering without resisting or rebelling, when ungodly and tyrannous Kings or sovereign Princes bear rule over them. This is evident from his precedent words. All private men in such a case, when ungodly and tyrannous Ruler's ●ave the government of them, have no other precept or commandment given to them, but to obey and suffer: for though the correcting of unbridled government be the revengement of the Lord, and he will be sure to repay; yet he hath not committed it to private men; nay therefore because vengeance is Gods royal Prerogative, men ought not to meddle therewith. Well, but who are to be accounted private men in this case? Why, it appears from the testimonies of Scripture before cited, and from several instances before urged by this renowned Author, that in the case betwixt Kings and Subjects (or if that te●me be not large enough) all besides the King himself, that live within his Dominions, of what rank or degree soever they be, they are in respect of their Sovereign no other than private ●en, and may not resist or rebel against him, may not take vengeance or exercise correction or coercion upon him, though h● be never so wicked and cruel a Prince. This is more expressly cleared by precepts and examples which are produced Sect. 26, 27, 28. for there you shall find not only some particular men, but whole Tribes and Nations, yea and the Nobles and Princes of their Tribes, all and every of them, made and commanded to be subject to Kings and Sovereign Princes. Nay there you shall find demonstrated from Dan. 2. Jerem. 27. and Jerem. 29. That even Kings of Nations themselves after they were conquered by another King, were commanded not to rebel against him that had conquered them either they or their people, but to serve him, and to pray for him and his people: and if you please with those places now cited to admit to audience two other places of the like enforcement, Ezek. 17. 2 Kings 24. you shall there hear the King of Israel sharply reproved, terribly threatened, and sorely punished for revolting from the King of Babylon, after they had been subdued by him, and entered into covenant to be his servants. So that either Calvins saying, I speak always of private men, must be understood either of all men that are or aught to be in subjection to any Sovereign Princes, as all that live within their territories ought to be of what rank or degree soever they are; or else his so speaking contradicts not only what himself had spoken before, but also what God himself had commanded, and he from his mouth delivered.  
Well, but whom then, does Calvin allow to be revengers or correctors of wicked and tyrannous Kings and Princes? Why if you please to observe well the 30. Section, You shall there find that he speaks of two sorts of men that God useth for that purpose. As first, God sometimes raiseth up some of his servants to be open revengers of such Princes, and them he furnisheth with his commandment to take vengeance of their unjust government, and to deliver his people many ways oppressed out of miserable distress. Again, sometimes God directeth to the same end the rage of men that intent and go about another thing. For the first sort of these men (saith Calvin) when they were by the lawful calling of God (which before he expressed by being furnished with his commandment) sent to do such acts: in taking Arms against Kings, they did not violate that Majesty which is planted in Kings by the ordinance of God; but being armed from heaven [that is with the power of his command] they subdued the lesser power with the greater; like 〈…〉 lawful for Kings to punish their great rulers or gover●●● 〈◊〉 them. But the latter sort, although they were di●●● 〈…〉 ●and of God whither it pleased him, and unwittingly and his work, yet they purposed in their minds nothing but mischief.  
And now I hope you see whom Calvin allows to be correctors, ●r revengers of wicked and tyrannous Princes, viz. only those s●rvants of God whom he raiseth up as open and public revengers, and furnisheth them with his commandment for that purpose. And such indeed are no longer private men, but are now called to a public office by God himself, and are in the place of God, being invested by him with the power of the sword, at least for that time, to execute God's vengeance on those that have abused his power, wherewith they were entrusted: but for all other men be they what they will be, if they have been brought into subjection, and have entered into a covenant with their King, to be his Subjects, they are but private men in respect of their King, and if their King be wicked or cruel, etc. they have no authority to correct him or take vengeance on him. And therefore Calvin speaking of the unlawfulness of resisting or rebelling against Kings, though never so wicked, and concluding that though the correcting of unbridled government be the revengement of the Lord, yet we should not by and by think that it is committed to us, to whom ther● is given no other commandment but to obey and suffer, might well add de privatis semper loquor, I speak always of private men.  
Oh but Calvin goes further, and superaddes: For if there be at this time any Magistrates on the behalf of the people constituted for the moderating of the lust of Kings (such as in old time were the Ephori that were set against the Kings of Lacedemonia, or the Tribunes of the people against the Roman Consuls, or the Demarchie against the Senate of Athens; and the same power also which peradventure, as things are now, the three estates have in every Realm when they hold the principal Assemblies) I do so not forbidden them according to their office to withstand the outraging licentiousness of Kings, that I affirm that if they wink at Kings wilfully raging over, and treading down the poor Communality, their dissembling is not without wicked breach of faith, because they deceitfully betray the liberty of the people, whereof they know themselves to be appointed protectors by the ordinance of God.  
From hence presently it is concluded that Calvin not only grants it to be lawful for Magistrates on the behalf of the people, and by name Parliaments, to correct and take vengeance of wicked and tyrannous Kings, and Sovereign Princes, but also judgeth them betrayers of the people's liberty, if they shall neglect so to do.  
Rebels I know, would be glad of such a patron: but I beseech you, weigh calvin's words throughly; and although you will find that to excuse the outrage of the Citizens of Geneva against their Prince, he being admitted public reader of Divinity in that City, and publishing his Theological Institutions, than soon after they had changed their government; yet if there can be any such inference justly and charitably made as is now pretended, from aught which that honoured Divine hath there spoken; let me also (which is one of the greatest curses my sorest enemy can wish me) be reputed a Rebel, for ascribing so much honour to him, who derogates so much from the just honour and power of Sovereign Princes.  
For first you see that he speaks as doubting whether there are now any such populares Magistratus, any such Magistrates on the behalf of the people, constituted for the moderating the lust of Kings (such as in old time were the ephors, that were s●t against the Lacedaemonian Kings, etc.) or not. And well be might make doubt of it; when as, if we examine but the power of the Ephori over the Lacedaemonian Kings (and the T●ibunes of the people amongst the Romans were in a manner the same, saith Lalius, Laet Antiquit. lib. 18. cap. 26.) we shall find it to have been such as it is not to be parallelled (so far as ever I could read or hear) by any popular Magistrates in any Kingdom whatsoever throughout the world at this present, to be sure not in ours of all others, as in these respects amongst many.  
The Ephori, though they were often chosen out of the lowest and poorest s●rt of people, yet they did grow to that height that that power which had been estated upon the people, they usurped to themselves, Arist. Polit. 2. cap. 9  
They had the power of waging or ending wars, and their Kings were bu● as their Generals, and at their command either to advance, or re●i●e with their Armies.  
Th●y not only cal●ed their Kings to an account, but also killed and imprisoned them.  
They allowed their Kings the bare name and title of Kings, but all Regal Rights they took to themselves.  
They might put any man to death without showing any cause. There and divers other particulars, of the power of the Ephori, inconsistent, and incompossible with the power of Kings, if any desire further to be assured, he may find collected to his hand out of Ze●ophon, Plato, Aristotle, Plutarch, ●nd others, by Henni●gus Arnisaeus de Republica. lib. 2. cap 6.  
It seems to me a very strange thing, and such as Parliaments themselves should not well relish, that any should compare the power of the three Estates, with that usurped, impious, tyrannical power of the Ephori. And for the Tribunes of the people which were set against the Roman Consuls, and the Demarchy which were set against the Senate of Athens, Me thinks the resembling of the power of the three estates in Parliament to their power, should be as little pleasing, 'tis more, then probable. I forbear to instance in the Roman Tribunes, they being in a manner (as I but now told you from Calvin) the same with the Lacedaemonian Ephori: but for the Athenian Demarchy, I care not much if I afford you a fuller description of them, and their power, together with their managing of it, it being done to my hand by that learned Historian, and judicious observe of men, Sir Walter Raleigh in his third book of the History of the World, cap. 9 sect. 2.3. The thirty Governors commonly called the thi●ty Tyrants of Athens, were chosen at the first by the people to compile a body of their Law, and make a collection of such ancient Statutes, as were meet to put in practice; the condition of the City standing as it did in that so sudden alteration. To this charge was annexed the supreme Authority, either as a recompense of their labours, or because the necessity of the times did so require it, wherein the Law being uncertain, it was fit that such men should give judgement in particular causes, to whose judgement the Laws themselves by which the City was to be ordered, were become subject. But these thirty having so great power in their hands, were more careful to hold it, then to deserve it by faithful execution of that which was committed to their trust. Therefore apprehending such troublesome fellows, as were odious to the City, though not punishable, therefore by law they condemned them to death, which proceeding was by all men approved, who considered their lewd conditions, but did not withal bethink themselves how easy a thing it would be u●to these thirty men to take away the lives of innocents', by calling them perturbers of the peace, or what else they listed, when condemnation without due trial and proof had been once well allowed. Having thus plausibly entered into a wicked course of government, they thought it best to fortify themselves with a sure guard, ere they broke out into those disorders, which they must needs commit for the establishing of their authority: wherefore dispatching two of their own company to Sparta, they informed the Lacedæmonians, that it was the full intent of the thirty to keep the City free from all rebellious motions, to which purpose it behoved them to cut off such as were seditious; and therefore desired the Lacedæmonians to send them a garrison, which they promised at their own cost to maintain: this motion was well approved, and a guard sent, the Captain of which was so well entertained by the thirty, that none of their misdeeds could want his high commendations at Sparta. Hereupon the Tyrants began to take heart, and looking no more after base and detested persons, invaded the principal men of the City, sending armed men from house to house, who drew out such as were of great reputation, & likely or able to make any head against this wicked form of government, whereby there was such effusion of blood, as to Theremanes (one of the thirty) seemed very horrible, and unable to escape vengeance. His dislike of their proceed being openly discovered, caused his fellows to bethink themselves, and provide for their own security, and his destruction, lest he should make himself a Captain of the discontented (which were almost the whole City) and redeem his own peace with their ruin: wherefore they selected three th●usand of the Citizens, whom they thought meetest, and gave unto th●m some part of public authority, the rest they disarmed. And having thus increased their own strength, and weakened their opposites, they began afresh to sh●d the blood, not only of ●heir private enemies, but of such whos● money or goods might enrich them, and enable them for the payment of their guard; and to this purpose they concluded that every one of them should name one man, upon whose goods he should cease putting the owner to death. But when Theremanes uttered the detestation of so wicked intent; then d●d Critias, who of all the thirty was most tyrannical, accuse him to the Council as a treacherous man, and (whereas one mai●e privilege, the three thousand was, that none of them should suffer death at the appointment of the Thirty, but have the accustomed trial) he took upon him to strike off that number the name of Theremanes, and so reduced him under the oryall and sentence of that order. It was well alleged by Theremanes, that his name was not more easy to be blotted out of the Catalogue, than any other man's; upon which consideration he adv●s●d them all to conceive no otherwise of his case then they did of their own, who were more liable to the same form of proceeding; ●ut every man causing rather to preserve his own life by silence, then presently to draw upon h●mselfe the danger (which as yet concerned him little, and perhaps would never come near him) the Tyrant's interpreting silence as consent condemned him forthwith and compelled him to drink poison. After the death of Theremanes, the Thirty began to use such outrage, as excelled their former villainies: for having three thousand (as they thought) firm unto them, they rob all others without scare or shame, despoiling them of lands and goods, and caused them to fly into banishment for safeguard of their lives.  
He that would read more of those thirty Tyrants, as how they ran into the very depth of all mischiefs, when they had done such as they saw there was little hope left them of going backward, as also how far the remainder of the three thousand which had communicated with the tyrannical faction of the Thirty in their wickednesses, did proceed in their barbarous practices, and what just doom ceased upon that whole faction, may at his leisure, read on where I break off; but this which I have transcribed may suffice to have showed how little thanks they are worthy of from Parliaments that urge the practice of the Athenian Demarchy for their pattern: And indeed (which is the second thing observable in those words of Calvin) that Calvin himself considered that such a comparison or resemblance of the power of the three estates in Parliament to the power of such popular Magistrates, constituted for the moderating of the lust of Kings (as the Ephori, Tribunes or Demarchy were, etc.) was either not justifiable, or not acceptable or both; and therefore he ascribes to the three Estates, they being such popular Magistrates, and having such power, only with a peradventure, and as things are now, and doth not say positively that they have such power, or that the Laws of those Realms wherein they are do give them that power. No had he affirmed it, he had foully mistaken, for 'tis known to every Soilus that all the three Estates in this Realm (other Realms I meddle not with) were never accounted populares Magistratus popular Magistrates, or Magistrates on the behalf of the people: neither were they reputed as entrusted with the people's liberty, only one estate of the three, viz. the House of Commons hath been, and still is so reputed by the most, how justly is disputable.  
Besides, we of this Realm have lived to see one of the three Estates that Calvin speaks of, viz. the Lords Spiritual, quite excluded from having any power at all in our principal Assemblies; which I am persuaded, Calvin himself, as great an enemy as he is rendered to that estate, would never have approved, further than by submitting to their power and authority that did it (which all good Subjects are bound unto) had it been only for the perilousnesse of the example, whereby others hereafter may perhaps be encouraged to attempt the excluding of one Estate more from that honourable Court, or for the danger of our Religion itself, that being more easy to be corrupted by P●pists, Anabaptists, Brownists, or other Heretics, through thei● false and subtle suggestions to that honourable Assembly, when they, that either are, or should be the most able propugners thereof are excluded from that place, where a word seasonably spoken by them, might be of more force and validity than a thousand spoken afterwards in another place.  
But take in calvin's If, and his Peradventure and all; and let it be supposed, that there are now such popular Magistrates for the moderating of the lust of Kings, as the very Ephori, or the Dema●chy were themselves in old time; and that the three Estates in those Kingdoms wherein they are established have the s●me power when they hold their principal Assembles; (for that restriction must not be omitted:) yet what does Calvin from thence infer? Only this: I do so not forbidden them (saith he) according to their office to withstand, or hinder or come between (his word is intrudere) the outraging licentiousness of Kings; that I affirm that if they wink or connive at King's impotenter grassantibus, or wildly, wilfully, or outrageously treading down and insulting over the poor Communality, their dissembling is not without wicked breach of faith, because they deceitfully betray the liberty of the people, whereof they know themselves to be appointed Tuters, Defenders, or Protectors by the ordinance of God. So that all which Calvin allows any popular Magistrates constituted for the moderating of the lust of Kings; if there be any such now in these times, and all that by name be attributes to the three Estates when they are assembled were they such popular Magistrates, as they are not, is this and this alone: That when Kings are outrageously licentious, so that they do to the poor Communality even what they please, treading them down, and insulting over them, than they ou●ht to do their utmost, so far as their duty obligeth them, and the Law permits to hinder them from so doing, and not to wink at them or dissemble with them; as for ex●mple: If any King of our own Kingdom, should outrageously and cruelly oppress the Communality by illegal taxes, and other unjust impositions according to his own lust and pleasure; if when the Houses of Parliament be convene, they should not according to their duty inform the King of the oppression which the people groan under, and the illegallity thereof, and with all humbleness advise him to the contrary, yea and do their u●most by propounding to him good and wholesome Laws, and by using all other just and lawful means to hinder him from going on in such courses; but rather either yield to the making of some Acts for the further satisfying of the King's licentiousness, or connive at him, and dissemble with him to the approving of what he had formerly done, they might then indeed be thought to deal perfidiously, and to betray the liberty of the people, which God even by calling of them to that Assembly as Members thereof, summoned by his Vicegerents Writ, hath appointed them to maintain and defend so, as is before mentioned. But here is not one word let fall, or one syllable whispered, that doth in any wise approve correcting, or taking vengeance on such Kings, no nor calling them to an account, much less of taking up Arms against them; unless calvin's last clause [Whereof they know themselves to be appointed Protecters or Defenders by the Ordinance of God] be hideously perverted, contrary to God's Ordinance, as enforcing, That because some are appointed by God to be Protecters or Defenders of the liberty of the Common-people, therefore they that are such may protect and defend them, by open violence, and force of Arms against their Sovereign: as though there were no defence of the common people's liberty to be made, and no other protection to be subministred but by force of Arms, or other violence. They that are but smatterers in our Laws, are able to cite many cases wherein Tuters and Guardians are allowed, if not commanded, to maintain & defend the rights and liberties of those who are under their tuition and protection, and yet may not do either by force and violence, but only in that way and course which the Law prescribes. Nay our last so much violated and abused Protestation, wherein we promise, vow, and protest, every man in particular, to maintain and defend, with our life, power, and estate, the true reformed Protestant Religion, etc. with this restriction, as far as lawfully we may, do yield us this as granted; that the greatest bond or obligation wherein any man stands bound to maintain and defend another, be it thing or person, obligeth him to no other maintenance and defence than is lawful, & makes not any maintenance & defence to be lawful, that he that is so obliged, either is able, or thinks fit to attempt: And therefore calvin's affirming some to be protecters or defenders of the people's liberty, does not give liberty to any to make such defence and protection thereof as they shall think good, as suppose by Arms or other violence; but does only allow that protection and defence of their liberty to be good, which the Laws of God and man approve to be lawful.  
I have been the larger in clearing this latter part of this testimony, because I am verily persuaded, that the mistaking thereof hath induced divers pious and loyal Protestants, with whom this Worthies authority hath been always prevalent to yield more in this case of defending the liberty of the people against the outrageous licentiousness of Kings and sovereign Princes then otherwise they would have granted.  
Many other excellent places full of loyalty are to be found in Calvin; but I must remember what I promised in my Epistle, or without doubt the poor man will challenge me for the forfeiture. I pass therefore to the third and last testimony.  
MAster William Tindal, a faithful Minister, and constant Martyr of Christ, first strangled at the stake, and then burnt at Filford in Fland●rs, anno 1536. A man that for his extraordinary pains in translating the Scripture, especially the new Testament into English (which till then had been concealed, and hid from the people of ●his Nation in an unknown tongue) well deserved the name of the English Evangelist, or (as Mr. Fox Act. mon. anno 1536 p. 1053. for that and some other reasons styles him) an Apostle of England, the most honourable title that can be given to a Minister of the Gospel. In his book entitled, The obedience of a Christian man, printed at London 1573. p. 111. having spoken briefly of David's carriage towards Saul, when God had twice delivered him into his hands, 1 Sam. c. 24 etc. 26 he thus proceeds:  
Why did not David slay Saul, seeing he was so wicked, not in persecuting David only, but in disobeying Gods Commandments, and in tha● he had slain 85. of God's Priests wrongfully? Verily, for it was not lawful; for if he had done it, he must have sinned against God; for God hath made the King in every Realm Judge over all, and over him there is no Judge: He that judgeth the King, judgeth God, and he that layeth hands on the King, layeth hands on God, and he that resisteth th● King, resisteth God, and damneth God's Law and Ordinance. If the Subjects sin, they must be brought to the King's judgement, if the King sin, he must be brought unto the judgement, wrath and vengeance of God. And as it is to resist the King, so it is to resist his Officer which is set or se●t to execute the King's commandment: and in the first Chapter of the s●cond book of Kings, David commanded the young man to be slain, which b●ought unto him the Crown and Bracelet of Saul, and said, to please David withal, That he himself had slain Saul: and in the 4. Chapter of the same book, David commanded those two to be slain which brought unto him the head of Ishbosheth, saul's son, by whose means yet the whole Kingdom return unto David according unto the promise of the Lord. And Luke 13. when they shown Christ of the Galileans, whose blood P●late mingled with their own sacrifice, He answered, Suppose ye, That these Galileans were sinners above all other Galileans, because they suffered such punishment? I tell you nay, but except ye repent ye shall likewise perish. This was told C●rist no doubt of such an intent as they asked him, Matth. 22. Whether it were lawful to give tribute unto Caesar? For they thought it was no sin to resist an heathen Prince, as few of us would think (if we were under the Turk) that it were sin to rise against him, and to rid ourselves from under his Dominion, so sore have our Bishops rob us of the true Doctrine of Christ; but Christ condemned their deeds, and also the secret thoughts of all other that consented thereunto, saying, Except ye repent, ye shall likewise perish; as who should say, I know that ye are within your hearts such as they were, outward in their deeds, and are under the same damnation, except therefore ye repent betimes, ye shall break out at the last into the like deeds, and likewise perish, as it came afterwards to pass. Hereby seest thou that the King is in this world without Law, and may as his lust do right, or wrong, and shall give accounts but to God only.  
And page 112. upon these words of the Apostle, He is the Minister of God to thee for thy good, Rom. 13. he rendereth it for thy wealth. Though the King be the greatest▪ Tyrant in the world, yet he is unto thee a great benefit of God, and a thing; wherefore thou oughtest to thank God highly, for it is better to have somewhat, then to be clean stripped out of altogether, it is better to pay the tenth then to lose all; it is better to suffer one Tyrant then ma●y, and to suffer wrong of one, then of every man.  
Page 118. Heads and Governors are ordained of God, and are even the gift of God, whether they be good or bad; and whatsoever is done unto as by them, that doth God, be it good or bad. If they be evil, why are they evil? Verily, for our wickedness sake are they evil, because, that when they were good, we would not receive that goodness of the hand of God, and be thankful, submitting ourselves unto his Laws and Ordinances, but abused the goodness of God unto our sensual and beastly lusts: therefore doth God make his scourge of them, and turn them into wild beasts, contrary to the nature of their n●mes and offices, even into Lions, Bears, Foxes, and unclean swine, to avenge himself of our unnatural and blind unkindness, and of ●u●re●t lious disobedience.  
This ●●sition he proves from sundry places of Scripture, and then page 119 be makes this exhortative conclusion: Let us receive all things of God, whether it be good or bad. Let us humble ourselves under his mighty hand, and submit ourselves unto his nurture and chastising, and not withdraw ourselves from his correction. Read Heb. 12. for thy comfort, and let us not take the staff by the end, or seek to avenge ourselves on his rod, which is the evil Rulers. The child as long as he seeketh to avenge himself upon the rod, hath an evil heart, for he thi●keth n●t that the correction is right, or that he hath deserved it, neither repente●h, but rejoiceth in his wickedness, and so long shall be never be without a rod, yea so long shall the rod be made sharper; if he knowledge his fault, and take the correction meekly, and even kiss the rod, and amend himself with the learning and nurture of his father and mother, then is the rod taken away and burnt: So if we resist evil Rulers, seeking to set ourselves at liberty, we shall no doubt bring ourselves into more evil bondage, and wrap ourselves in much more misery and wretchedness; for if the Heads overcome, then lay they more weight on their backs, and make their yoke sorer, and tie them shorter: if they overcome their evil Rulers, then make they way for a more cruel Nation, or for some Tyrant of their own Nation, which hath no right unto the Crown: if we submit ourselves unto the chastising of God, and meekly knowledge our sins, for which we are scourged, and kiss the rod, and amend our living, then will God take the rod away, that is, he will give the Rulers a better heart, or if they continue their malice, and persecute you for welldoing, and because you put your trust in God, then will God deliver you out of their tyranny for his truth's sake. It is the same God now, that was in old time, and delivered the Fathers and the Prophets, the Apostles and other holy Saints, and whatsoever he swore to them, he hath sworn to us, and as he delivered them out of all temptations, cumbrance and adversity, because they consented and submitted themselves unto his will, and trusted in his goodness and truth, even so will he do us, if we do likewise. Whensoever the children of Israel fell from the way which God commanded them to walk in, he gave them up under one Tyrant or other: as soon as they come to knowledge of themselves and repent, crying for mercy, and leaning unto the truth of his promises, he sent one to deliver them, as the Histories of the Bible make mention. A Christian man in respect of God, is but a passive thing, a thing that suffereth only, and doth nought, as the sick in respect of th● Chirurgeon, or Physician, doth but suffer only: The Chirurgeon lanceth, and cutteth out the d●ad flesh, searcheth the wounds, thrusteth intents seareth, turns, soweth and stitcheth, and layeth too corrasives to draw out the corruption, and layeth too healing plasters, and maketh it whole: The Physician likewise giveth purgations, and drinks to drive our the disease, and then with restaurations bringeth health. Now if the sick resist the Razor, the searching iron, and so forth; doth he not resist his own health, and is cause of his own death? So likewise it i● of us, if we resist evil Rulers, which are the rod and scourge wherewith God chastiseth us, the instruments wherewith God searcheth our wounds, and bitter drinks to drive out the sin, and to make it appear, and cor●asives to draw ou● by the roots the core of the pox of the soul that fretteth inward: A Christian man therefore receiveth all things at the hand of God, both good and bad, both sweet and sour, both wealth and want.  
If you please at your leisure further to peruse that excellent work of that incomparable Worthy, or but that part only of the Obedience of Subjects to Kings, to Princes and Rulers, grounded upon Rom 13. you will meet with many other excellent passages to the same purpose wort● your observing.  
But pass we from that Book to another of the same learned and religious Author, viz. his Exposition upon Matth 5, 6, 7. Chap. and there we shall find the du●y of Subjects to their sovereign Princes so stated, and the prime objections pretended against it, so framed and resolved, as if that holy Man had been not only an evangelist, or an Apostle, as you heard before, but also a Prophet, and had foreseen this present Rebellion, and known the very pretences alleged for the justification thereof. The words which I refer unto, are those upon Chap 5. ver. 38 39 and more particularly upon the 40. verse, where the Law is unjustly ministered, and the governors and Judge's corrupt, and take ●●●●es, and be partial, there be patiented and readier to s●ff●r ever as much more, whatsoever unright be done thee, rather than of impatiency thou shouldest avenge thyself on thy neighbour, or rash, or make ensue rection against the Superiors which God hath set over thee, for to rise against them, is to rebel against God, and against thy Father, when he scourgeth thee for thine offence, and a thousand times more sin, then to avenge thee on thy neighbour: and to ●ayle on them, is to raise on God, as though thou wouldst blaspheme him if he made thee sick, poor or of low degree, or otherwise then thou wouldst be made thyself. Thou wilt happily say, The Subjects ever choose the Ruler, and make him swear to keep their Law, and to maintain their privileges and liberties, and upon that su●mit themselves unto him, ergo, if he rule amiss, they are not bound to obey, but may re●i●t him, and put him down again. I answer, your argument is naught, for the husband sweareth to his wife, yet though he forswear himself, she hath no power to compel him: also though a Master keep not covenant with his servant, or one neighbour with another, yet hath neither servant, no nor yet neighbour (though he be under none obedience) power to avange; but the vengeance ever pertaineth to an higher Officer, to whom thou must complain. Yea, but ye will say, It is not like, for the whole body of the Subjects choose the Ruler; now cujus est ligare, ejus est solvere, ergo, if he rule amiss, they that set him up, may pull him down again: I answer, God and not the common people chooseth the Prince, though he choose him by them, for Deut. 16. God commandeth to choose and set up Officers, and therefore is God the chief chooser and setter up of them, and so must he be the chief puller down of them again: now hath God given them no commandment to put them down again, but contrariwise when we have anointed a King over us at his commandment, he saith, Touch not mine Anointed. And what jeopardy it is to rise against thy Prince, that is anointed over thee, how evil so ever he be; see the story of King David, and throughout all the Books of the Kings. The authority of the King, is the authority of God, and all the Subjects compared unto the King, are but Subjects still (though the King be never so evil) as a thousand sons gathered together, are but sons still, and the commandment, Obey your fathers, goeth over all, as well as over one: even so goeth the commandment over all the Subjects, Obey your Prince, and the higher power, and he that resisteth him, resisteth God, and getteth him damnation. And unto your argument, cujus est ligare, ejus est solver●; I answer, He that bindeth with absolute power, and without any higher authority, his is the might to lose again: but he that bindeth at another man's commandment, may not lose again without the commandment of the same. As they of London choose them a Major, bu● may not put down again, how evil soever he be, without th●●●thori●y of him, with whose licence they chose him.  
As long as the powers o● officers be one under another, if the inferior do the wrong, complain to the higher; but if the highest of all d●e the wrong, thou must complain to God only; wherefore the only remedy against evil Rulers is, that thou turn thine eye to thyself, and thine own sin, and then l●●ke up to God and say: O Father, for our sin, and the sin of ●●r father's, is this misery come upon us, we know not thee as ●u●●●ther, to obey thee, and walk in thy ways, and theref●●● th●n knowest not us as thy sons to set loving School Masters over us; we hate thy Law, and therefore hast thou, through the wickedness of unrighteous Judges, made that Law which was for our defence to be a Tyrant most cruel, and to oppress us, and done us injury above all other kinds of violence and robbing, and amend thy living, and be meek and patiented, and let them rob as much as they will, yet shall ●od give thee food and raiment, and an honest possession in the earth to maintain th●e and thine withal.  
I will but add one passage more of the same Author, to show him to be always the same upon any occasion of mentioning the Subjects duty, and then I think scarce any sober Judge can require more from one witness. In his Epistle to the Christian Reader before his book entitled, The practice of Papistical Prelates, he gives this Exhortation: Unto all Subjects be it said, if they profess the Law of God, and Faith of the Lord Jesus, and will be Christ's Disciples, then let them remember, that there was never man so great a Subject as Christ was, there was never creature that suffered so great unright so patiently, and so meekly as he: therefore whatsoever they have been in times past, let them now think, that it is their parts to be subject in the lowest kind of subjection, and to suffer all things patiently. If the higher powers be cruel unto you with natural cruelty, then with softness and patience, ye shall either win them, or mitigate their fierceness. If they join them unto the Pope and persecute you for your faith and hope which ye have in the Lord Jesus, then call to mind, that ye he chosen to suffer here with Christ, that ye may joy with him in the life to come with joy everlasting, that shall infinitely pass this your short pain here. If they command what God forbiddeth, or forbidden what God commandeth, then answer as the Apostles did, Acts 5. That God must be obeyed more than man. If they counsel you to suffer unright, then Christ shall help you to bear, and his Spirit shall comfort you: but only see that they neither pu● you from God's word, nor ye resist them with bodily violence, but abide patiently a while till the hypocrisy of hypocrites be slain with the sword of God's word, and until the word be openly published, and witnessed unto the powers of the world, that their blindness might be without excuse. Thus Master Tindal.  
And by this, and the other two testimonies, I hope you perceive of how far different a spirit your new pretended Reformers are from those ancient pious Reformers of the true Protestant Religion. They watered what they planted with their own tears: These desire to plant in the blood, and water with the tears of their fellow brethren: Their Arms were their prayers, all the prayers of these are for Arms. They abhorred tumults and commotions, as Antichristian and Diabolical: These so delight in them, as that they detest and persecute as Antichristian and malignant all those that will not run the same tumultuous and rebellious courses with them. They following the Doctrine and example of our blessed Saviour, and his Apostles, both acknowledged, and yielded all submission and obedience to Sovereign Princes, though never so wicked and tyrannical. These following the suggestions and practices of the Devil, and his angels, stir up, and foment insurrection and rebellion against their Lord and Sovereign, though most Pious and Gracious. I beseech you therefore in the words of Saint John, 1 Epistle, Chap. 4. Verse 1. Believe not every Spirit, but try the Spirits whether they are of God, because many false prophets are gone out into the world.  
Here is a fair way of trial presented unto you. Compare the doctrine and practices of these furious Spirits in these times with the Doctrine and Practices of those zealous Spirits in former tines, and see and judge which comes nearest to the Spirit of God and of Christ; and beseech God that that Spirit may possess you; which is the prayer as well as the counsel of one that greatly longeth after you all in the bowels of Jesus Christ.  
FINIS.