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DAVIDS 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 owne 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.

VVHen the Princes and people of Judah, hurried with their ſinnes, and driven on by their falſe Prophets, were in the ready way to utter ruine, the Lord called unto them by his Prophet to make a ſtand, and looke about them, adviſing them for their ſafety and quiet in the midſt of their diſtempers, to aske for the old paths, where the good way was, and to walke therein, and ſo they ſhould finde reſt to their ſoules, Ierem. 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 groanes under; and therefore to call upon you to uſe the like meanes 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 complement of her iniquity, to refuſe to walke in the ancient paths, and in the way whereunto the Prophets invited them, and to chuſe rather to walke in [new] paths, in a way not caſt up [wherein their lying prophets had miſled them] Ierem. 6.16. & cap. 18. v. 15. ſo I pray God it bee not Englands. We have multitudes of us come neare, very neare that deſperate obſtinacy a good while ſince, witneſſe 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 witneſſe alſo the ſuppreſſing ſo many excellent Sermons, books and tractates, ſome in the Preſſe, others at their firſt comming forth, compoſed and framed wholly for the miſled peoples information, that they might ſee the error of their new wayes, and returne to their old paths of duty and loyalty to God, and their Sovereigne. But, thankes be to the Lord, we are not all delivered up to that ſtupendious blindeneſſe and hardneſſe of heart. Nay my hope and charity doe as yet perſwade my faith to beleeve, that hundreds of this Kingdome, 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 Abſalons Rebellion againſt King David, 2 Sam. 15. In the ſimplicity of their hearts, and had they been ſuffered to have knowne, what ſome Divines were willing and ready to have imparted unto them, they themſelves would have ſuffered as much as any, rather then have acted in that villany. And for their ſakes it is, that I adventure the publiſhing theſe three Worthies opinions concerning the duty of Subjects to their Sovereigne though wicked and tyrannicall; that by the truth and ſoundnes of theſe firſt Reformers of the true Proteſtant Religion, the falſeneſſe and rottenneſſe of our new Reformers (as they would be reputed) may the more eaſilie 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 bee 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 perſwaded me to content my ſelfe, and to hope I may ſatisfie others, with urging only theſe three: Firſt, becauſe God himſelfe preſcribes that number of witneſſes as ſufficient for the eſtabliſhing of truth, Deut. 19.15. Matth. 18.16. and with whom Gods 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 Gods 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 tryall is principally undertaken, I meane, the common ſort of people, who though they can be content poore ſoules many of them to buy the truth, Proverb. 23.23. yet being they may not ſell it againe, 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 mens ſoules, that would not conſult the beſt he could for the ſoules of the poore, as well as of the rich, all being alike pretious in our Redeemers ſight. Thirdly, the poore Printers are a little to be conſidered in theſe preſt oppreſſing times; for thoſe few of them that are ſo honeſt and valiant, as to dare to print ought that ſavours of loyalty and duty to their Sovereigne are ſo hunted and perſecuted from place to place, both by day and night, that to imploy them in ought that would long detaine them, were to betray them, and perhaps thoſe that ſet them on worke. Laſtly, I would not willingly prevent my good friend Mr. Catford, whom as I finde by his Epiſtle before the Exhortation to Peace to have taken this very way of conviction, and to have made ſo fair a progreſſe therein, that had not the inſpired Colonell had better information thereof, then he had lately a revelation of conquering after ſo often running away, that worke intended had beene 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 ſpeake enough to ſilence that demand. Read then, and when ye are converted ſtrengthen your brethren: which that ye may be and doe, is, and ſhall be the conſtant prayer of

Your conſtant Brother.

DOctor Martin Luther, that glorious day-ſtarre of the bleſſed Reformation, that third Elias, that burning and ſhining light of the Goſpell.

Tom. 1. in decla. pop. de praecept. 4. Although they (ſpeaking of Sovereigne Princes) exact upon, and oppreſſe 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 ſinnes, 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 owne luſts and affections; for the word of Chriſt, or of God, cauſeth no outward tumults, though it doe threaten and denounce to wicked men, eſpecially Tyrants, both outward tumults and utter devaſtations; but it doth by little and little free the ſoules of men from the bonds of Tyrants, ſo that thoſe bonds are contemned by them, which is of all, the moſt powerfull and the moſt prevalent redreſſe for the repreſſing their tyranny.

Idem in Geneſ. cap. 13. It is no ſmall comfort, that God doth conſtitute Dominions or royall Powers, and that he doth preſerve and defend them; neither doe they (as we for the moſt part thinke) increaſe or fall at all adventure. The Heathen doe not looke upon government thus from God, but they dreamingly conceive Dominions to be conſtituted and governed by their owne induſtry.

Idem in 1 Pet. 2. on thoſe words, Feare God, Honour the King; He doth not ſay this, to magnifie Kings and Rulers of the Earth, but that we ſhould honour them, though they be Heathen, which is the very thing that Chriſt himſelfe did, and alſo2 the Prophets before him, who proſtrated themſelves at the feet of the King of Babylon.

Ib. We muſt be ſubject to the powers, and doe what they command us, ſo long as they doe not enthrall our conſciences, although they play the meer Tyrants.

Ib. De bonis operibus 4. praecep. Although the temporall or ſecular power doe thoſe things that are unjuſt, as the King of Babylon did to the King of Iſrael, yet not withſtanding God will have obedience yeelded to them without all fraud or deceit.

It would be an endleſſe 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 Caeſars, but did moſt conſtantly practiſe the ſame, avoyding all ſeditious counſells, and condemning moſt ſharply all Tumults and Anabaptiſticall 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 Worthy's judgement and practiſe in point of Loyalty and Obedience, and to convince the ſeditious and rebellious of the error and wickedneſſe of theirs.

Lib. 5. Comment. Having recorded the demands of the ruſtick Rebells in Germany, who had appealed to Luther, anno Dom. 1525. he brings in Luther returning this anſwer:

Tis true, I confeſſe, that thoſe Princes, who doe not admit the preaching of the Goſpel, who divers wayes oppreſſe, 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 Rebells) ought to have a care to carry a conſcience pure and blameleſſe, leſt otherwiſe ye make ſhipwracke both of ſoul and body. Neither ought ye to thinke upon your owne ſtrength, or how much your adverſaries are to be reprehended, but how lawfull and juſt the cauſe is ye defend. Wherefore be diligently cautions, and beleeve not every mans preaching, for Satan hath at this time, under the cloake of the Goſpell, raiſed up many3 ſeditious and altogether bloudy Teachers, — Ye take up indeed the name of God, and call your ſelves 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 falſly cover over your actions with the name of God; and therefore a may may clearly foreſee what the iſſue will be. For hee failes not who hath ſaid, They that take the ſword, ſhall periſh, by the ſword; to wit, They that out of their owne boldneſſe arrogate to themſelves the power of puniſhing others, when notwithſtanding Paul commands all men to obey the Magiſtrate in all things with reverence and feare. What will ye anſwer to theſe things, who pretend that ye will follow the preſcript of divine Law; and yet in the meane 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 vaine? But you will ſay, the Magiſtrate ſo carries himſelfe, that he is altogether inſufferable;By Magiſtrate we are to underſtand in this as in the other teſtimonies, the ſupream Magiſtrate. for he both takes from us the Doctrine of the Goſpel, and doth ſo oppreſſe 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 evill; but this belongs only to him, to whom tribute and the power of the ſword doe belong, as the Scripture doth evidently teach. — The Magiſtrate doth wickedly, but ye doe much more wickedly, who, deſpiſing the command of God, invade anothers juriſdiction, and leave nothing at all to the Magiſtrate, for what hath he left him, when ye take away the power from him? I appeale to your ſelves. 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 cruell? The Magiſtrate takes from you poſſeſſions, tis unjuſt ſo to doe: but ye take from him juriſdiction, wherein conſiſts al his eſtate both of body and goods, and therefore yee doe the greater wrong. But you will ſay againe, we doe not deſire to take away the Magiſtrates life or eſtate. Beleeve that, who will, I will not. He that takes away the principall part from any, will not feare to take away alſo the4 reſt which depends upon it. But let it be ſo indeed as ye ſay, let the Magiſtrates ſtill poſſeſſe 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 your ſelves would be Lords of thoſe things which are theirs. I beſeech you, weigh this buſineſſe well: If this your intent and purpoſe be praiſe-worthy, and prevail, from henceforth let there be no more judicature, let there be no Magiſtrate, and let it bee lawfull for every man to contrive privately againſt any man after his owne luſt and pleaſure, and let no other thing be expected thence, but mutuall ſlaughters and robberies; for as every man ſhall thinke himſelfe injured, ſo preſently will he take vengeance after his owne deſire. Now if this thing be both unjuſt, and not to be tollerated in any perſon, much leſſe may it be granted to any congregated multitude of men, or if it be granted to ſuch, it ſhall be alſo lawfull for every man. What, if in this very Aſſembly of yours, things ſhould grow to that licentiouſneſſe, that every one would privately avenge his own cauſe; pray tell me, what would you doe? without doubt, ſuch a one would be enforced to ſtand to the publicke judgement inſtituted by you. What excuſe therefore have yee that overthrow judgement, and reſiſt the Magiſtrate, which God himſelfe hath ſet over you? This very Law whereof we now ſpeake is imprinted in the mindes 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 then either the Turkes or other Nations of that kinde, ignorant of our Religion; for to allow of publicke judgement, and to ſu•mit to the authority of the Magiſtrate, doth not make a man a Chriſtian; for even neceſſity it ſelfe compels men to doe ſo againſt their wills. Wherefore ye, in that ye pull up this very Law which is implanted in the minde, and common to all men, are much worſe then the prophane Gentiles, ſo farre are ye from being worthy of the name of Chriſtian; which title becauſe ye uſurpe to your ſelves, and wrong the divine Name (unworthy I wi•of••e appellation5 of Turkes 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 feare leſt ſome bloudy minded men have crept in amongſt you, who by their Sermons incite you to this courſe, that ſo at length by meanes of your aid they may invade the Rule and Dominion, altogether regardleſſe 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 owne pate; neither will God ſuffer this your licentiouſneſſe to paſſe unpuniſhed; and whiles you ſeeke for liberty, you ſhall purchaſe to your ſelves loſſe of life, of goods, and of ſoule. The wrath of God is hot againſt you, and the Divell the enemy of our ſalvation hath ſent falſe teachers amongſt you. Wherefore following my advice, beware and repent. —

Now we will ſpeake of the Chriſtian or Evangelicall Law, for becauſe you arrogate this appellation to your ſelves it is very fit that we examine what your Law is, And firſt of all Chriſt commands not to reſiſt evill, but to him that ſtrikes on the one cheek, to turne 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 doe well to our enemies: to the ſame purpoſe there are many places in holy Writ. Now conſider how this deſigne of yours is anſwerable to Chriſts commands; conſider whither your Teachers have miſled you. Certainly it is the duty of Chriſtians to endure and undergoe the croſſe, 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 performe what they ought; which that it may be more fully underſtood, I will bring you an example of that Law whereof we ſpeake. 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 which6 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 meane time? Hee commands Peter to forbeare 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 croſſe, when he is not ſuffered to execute the office of teaching enjoyned by God the Father? He beares it patiently, commits all the buſineſſe to God the Father, and prayes 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 it ſelfe: and as after the moſt unworthy death of his Sonne hee propagated the Goſpell farre and wide in deſpite of all adverſaries; ſo without queſtion would he alſo looke upon you, and beſtow the Doctrine of Salvation in abundance: But now ſeeing the buſines is managed by Armes, you ſhall not obtaine what you would, and your Armes ſhall be wrung out of your hands.

Let me now ſpeake ſomething of my ſelf: The whole world oppoſed me with all might and maine; 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 civill Powers, maintained them by my writings as much as in me lay; and which is the chiefe thing of all, committing the matter to God, I reſted wholly on his power: and thus hav I been preſerved to this very day, maugre the Pope and all adverſaries, and my doctrine hath alſo ſpread it ſelfe to many people. But ye now ruſh on importunely, and whiles ye thinke to further the buſineſſe, ye conſider not how much ye hinder〈◊〉, &c. Thus farre and thus loyally Luther, if we can finde 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 thinke 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 finde ſome which yeeld themſelves very obedient to their Magiſtrates, and would not that there were not ſome whom they ſhould obey, becauſe they ſo know it to bee expedient for the common benefit: but of the Magiſtrates themſelves they think no otherwiſe of them then of certaine neceſſary evills. But Peter requireth ſomewhat 1 Pet. 2.17. when he commandeth that the King be honoured: and Solomon, Prov. 24.21. when hee commandeth God and the King to be feared: for Peter under the word of honouring conteineth a ſincere and well deeming eſtimation, and Solomon joyning the King with God, ſheweth that he is full of a certaine 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 feare of Princes and Rulers to be holden in their ſubjection (as they are to yeeld to their armed enemy, which ſee that vengeance ſhal readily be taken on them if they reſiſt) but becauſe the obediences that are ſhewed to them are ſhewed to God himſelfe, foraſmuch as their power is of God. I ſpeake not of the men as if the viſion of dignity did cover fooliſhneſſe, or ſluggiſhneſſe, or cruelties, or wicked manners, and full of miſchievous doing; but I ſay that the degree it ſelfe 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 mindes bent to the honouring of them, they declare their obedience in proofe to them; whether it be to obey their Proclamations, or to pay tribute, or to take in hand publicke offices and charges that ſerve for common defence, or to doe any other of their commandements. Let every ſoule (ſaith Paul) be8 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. Warne them that they be ſubject to rulers and powers, that they obey the Magiſtrates, that they be ready to every good worke; and Peter ſaith, 2 Pet. 3.13. Be ye ſubject to every humane creature (or rat er 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 evill doers, but to the praiſe of well doers. Moreover that they ſhould teſtifie that they doe not faine ſubjection, but are ſincerely and heartily 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 godlineſſe and honeſty. Neither let any man here deceive himſelfe, for ſith 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 himſelfe. Moreover, under this obedience I containe moderation, which private men ought to binde themſelves to keep in caſes touching the publick ſtate, that they doe not of their own heads intermeddle in publick buſineſſes, or raſhly break into the office of the Magiſtrate, and enterpriſe nothing publickly. If any thing ſhall in a publick Ordinance be behoofull to be amended, let not themſelves raiſe uproares, 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 meane that they preſume to doe nothing uncommanded: for when the commandment of the Ruler is adjoyned, then are they alſo furniſhed with publicke 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 commandement 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, the9 Father of the Country, and as the Poet calleth him the Paſtor of the people, the keeper of peace, the protector of righteouſneſſe, the revenger of innocence: he is worthyly 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 careleſſe of all things, to the foreſeeing whereof they ought to have beene heedfully bent, doe without all care ſlothfully wallow in delights: other ſome addicted to their gaine, doe ſet out to ſale all Lawes, Priviledges, Judgements, and grants: other ſome ſpoile the poore Communalty of mony, which they may after waſte upon mad prodigall expendings: other ſome exerciſe meer robberies, in pillidging of houſes, defiling of virgins and matrons, murdering of innocents: many cannot be perſwaded that ſuch ſhould bee acknowledged for Princes, whoſe authority they ought to obey ſo far as they may, for in ſo great heynous unworthineſſe among doings 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 evill: ſo neither doe they alſo acknowledge ſuch a Governour, whoſe dignity and authority the Scripture commendeth unto us: and truly, this feeling of affection hath alway been naturally planted in the minds of men no leſſe to hate and abhor Tyrants, then to love and honor lawfull Kings.

Sect. 25. But if we looke 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 faithfulneſſe as they ought, but alſo of all them which by what mean ſoever it be, have the dominion in poſſeſſion although they performe nothing leſſe then that which pertaineth to the duty of Princes; for though the Lord teſtifieth that the Magiſtrate is a ſpeciall great gift of his liberality for preſerving the ſafety of men, and appointeth to Magiſtrates themſelves their bounds; yet he doth therewithall 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 commonweale10 are true examplars and paterns of his bountifulneſſe; that they that rule unjuſtly and wilfully are raiſed up by him to puniſh the wickedneſſe of the people, that all legally have that majeſty wherewith he hath furniſhed a lawfull power. I will proceed no further, till I have added ſome certaine 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 thinke 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 mindes of men; That in a moſt naughty man, and moſt unworthy of all honour, if ſo that he have the publicke power in poſeſſion, remaineth that noble and divine power which the Lord hath by his word given to the Miniſters of his righteouſneſſe and judgement; and therefore that hee ought of his Subjects to be had in as great reverence and eſtimation, ſo much as pertaineth to publicke 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 marke that providence and ſingular doings of God, which is in the Scripture not without cauſe ſo oft rehearſed unto us in diſtributing of Kingdomes, 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 Propheſie of Daniel ſpecially ſwarmeth full: now what manner of King was Nebuchadnezzar, he that conquered J••uſalem, it is ſufficiently knowne, 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 given11 a mighty, and ſtrong, and glorious Kingdome; to thee, I ſay he hath given it, and all the lands where dwell the children of men, the beaſts of the wood, and foules of the aire; he hath delivered them into thy hand, & hath made thee beare rule over them. Again, he ſaid to his ſon Belſaſar, Dan. 5.18. The Higheſt God hath given to Nebuchadnezer thy fathers Kingdome and Royalty, honour and glory: and by reaſon of the royalty that he gave him, all peoples, tribes, and languages were trembling and fearfull at his ſight: when we heare that a King is ordained of God, let us therefore call to remembrance thoſe heavenly warnings concerning the honour and fearing of a King, then 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 ſonnes and put them to his chariot, to make them his horſemen, and to plow his land, and reap his crop, and to make inſtruments of war. He ſhall take your daughters that they may be his dreſſers of oyntments, his Cookes 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 tythes 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 behooved them of neceſſity to obey, and they might not reſiſt it: as if Samuel had ſaid, the wilfulneſſe of Kings ſhall run to ſuch licentiouſneſſe, which it ſhall not be your part to reſiſt; to whom this onely thing ſhall be left, to obey their commandements and hearken to their words.

Sect. 27. But chiefly, there is in Jeremy a notable place, and worthy to be remembred, 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 earth12 and men, ſaith the Lord, and the living creatures that are on the face of the earth in my great ſtrength and ſtretched out arme, and I will deliver it to him whom it pleaſeth in mine eyes: and now therefore I have given al 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 Kingdome 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 cruell and proud Tyrant to be honoured, for no other reaſon but becauſe he poſſeſſed the Kingdome: and the ſame was by the heavenly decree that he was ſet in the Throne of the Kingdome, and taken up into Kingly Majeſty, which it was unlawfull to violate. If we have this continually before our mindes and eyes, that even the worſt Kings are ordained by the ſame decree by which the authority of Kings is ſtabliſhed, the ſeditious thoughts ſhall never come into our minde, that a King is to be handled according to his deſervings, and that it is not meet that we ſhould ſhew our ſelves Subjects to him that doth not on his behalfe ſhew himſelfe a King to us.

Sect. 28. In vaine ſhall any man object that this was a peculiar commandement to the Iſraelites, for it is to be noted with what reaſon the Lord confirmeth it: I have given ſaith he, the Kingdome to Nebuchadnezzar, wherefore ſerve yee him and live. To whomſoever therefore it ſhall be certaine that the Kingdome is gi•en, let us not doubt that he is to be obeyed; and ſo ſoone as the Lord advanceth any man to the royall Eſtate, he therein declareth his will to us that he will have him reigne; for thereof are generall teſtimonies of the Scripture. Solomon in the 28. Chap. Many Princes are becauſe of the wickedneſſe of the people. Againe Job in the 12. Chapter, He taketh away ſubjection from Kings, and girdeth them againe 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 commandement of the Lord, wherein he commanded his people to ſeeke 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 bee13 their peace. Behold the Iſraelites being ſpoyled 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 Conquerer; not as in o her places we are commanded to pray for our perſecuters; but that the Kingdome may be preſerved to himſelfe, 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 oyle, when he was without any his deſerving unworthyly 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 Kingdome: far be it from me, ſaid he, that I ſhould before the Lord doe 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. Againe, who ſhall lay his hand upon the anointed of the Lord, and ſhall be innocent? So ſure as the Lord liveth, unleſſe the Lord ſtrike him, or his day be come that he dye, or he goe downe into battell; far be it from me that I ſhould lay my hand upon the anointed of the Lord.

Sect. 29. Finally, we owe this affection of reverence, yea and devotion to all our Rulers, of what ſort ſoever they bee, which I doe therefore the oftner 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 beare that perſonage in which the Lord himſelfe hath imprinted and ingraved an inviolable Majeſty. But thou wilt ſay, Rulers owe mutuall dutyes to their Subjects, that I have already confeſſed; but if thou thereupon conclude, that obediences are to be rendred to none but to juſt Governours, thou art a fooliſh reaſoner: for husbands alſo are bound to their wives, and parents to their children with mutuall duties; let parents and husbands depart from their dutie; let parents ſhew themſelves ſo hard and unpleaſable to their children, whom they are forbidden to provoke to anger, that with their peeviſhneſſe they do unmeaſurably weary them: let the husbands moſt deſpitefully uſe their wives, whom they are commanded to love, & to ſpare them as weak veſſells: ſhall yet therefore either children be diſobedient to their parents, or14•ives to their husbands? But they are ſubject both to evill parents, and husbands, and ſuch as doe not their duty; yea when as all ought rather to endeavour themſelves not to looke behind them to the bag hangi•g on their backe, that is, not to enquire one of anothers duties, but every man ſet before him that which is his owne duty; this ought chiefly to have place among thoſe that are under the power of other: wherefore if we be unmercifully tormented of a cruell Prince, if we be ravenouſly ſpoy•ed of a covetous or riotous Prince, if we be neglected of a ſlothfull Prince: finally, if we be vexed for godlineſſe ſake of a wicked and ungodly Prince; let us firſt call to minde the remembrance of our ſinnes, which undoubtedly are chaſtiſed with ſuch ſcourges of the Lord; thereby humility ſhall bridle our impatience: let us then alſo call to minde this thought, that it pertaineth not to us to remedy ſuch evills; but this only is left for us, that we crave the helpe of the Lord, in whoſe hand are the hearts of Kings, and the bowings of Kingdomes: 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 lawes to oppreſſe the poore in judgement, and doe violence to the cauſe of the humble, to make widowes a prey, and rob the fatherleſſe.

Sect. 30. And here both his marveilous goodneſſe, and power and providence ſheweth it ſelfe; for ſometime of his ſervants he raiſeth up open revengers, and furniſheth them with his commandement to take vengeance of their unjuſt government, and to deliver his people many wayes oppreſſed out of miſerable diſtreſſe; ſometime he directeth to the ſame end the rage of men that extend and goe about another thing: So hee 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 thraldomes by other Kings or Judges. So he tamed the pride of Tyrus by the Egyptians, the inſolence of the Egyptians by the Aſſyrians, the fierceneſſe of the Aſſyrians by the Chaldees, the boldneſſe of Babylon by the Medians, and by the Perſians when Cyrus had ſubdued the Medians: and the15 fulneſſe of the Kings of Judah and Iſrael, and their wicked obſtinacy towards his ſo many benefits, he did beat downe and bring to diſtreſſe 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 lawfull calling of God ſent to doe ſuch acts, in taking armor 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 lawfull 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 worke, yet purpoſed in their mindes nothing but miſchiefe.

Sect. 31. But howſoever the very doings of men be judged, yet the Lord did as well execute his work by them, when he did break the bloudy Scepters of proud Kings, and overthrew their intolerable governments. Let Princes hear and be afraid: but we in the meane time muſt take great heed, that we doe not deſpiſe or offend that authority of Magiſtrates full of reverend Majeſty, which God hath ſtabliſhed with moſt weighty decrees, although it remaine with moſt unworthy men, and which doe with their wickedneſſe, 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 thinke that it is committed to us, to whom there is given no other commandement but to obey and ſuffer. I ſpeake alway 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 Realme, when they hold their principall aſſemblies, I doe ſo not forbid them according to their office to withſtand the outraging licentiouſneſſe of Kings, that I affirme that if they winke at Kings wilfully raging over and treading down the poore Communalty, their diſſembling is not without wicked16 breach of falth, 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•eſtimony I co••eive to be as compleat an•oppoſite as can•e deſired; only for me•s perve•ting the l••ter part of the laſt ci•ed paragraphes from thoſe words; I ſpeak alway of private men, &c. to the end of that Sect ha•h〈…〉both the honour of that teſte•amongſt loyall ſubjects, and the validity of that teſtimony in ſo honourable a cauſe, as tis now produced in: but with Gods aſſiſtance, I truſt I ſhall vindicate both by this candid explication of thoſe words, and cleare manifeſtation of their true ſco•e and intent.

I ſpeake alway of private men, ſaies Calvin, but in what caſe, and of what private men does he ſpeak? Why in the caſe of Su•jects obeying and ſuffering without reſiſting or rebelling, when ungodly and tyrannous Kings or ſovereigne Princes bear rule over them. This is evident from his precedent words. All private men in ſuch a caſe, when ungodly and tyrannous Rulers•ave the government of them, have no other precept or commandement 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 royall 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 ſeverall 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 himſelfe, that live within his Dominions, of what ranke or degree ſoever they be, they are in reſpect of their Sovereigne no other then private•en, and may not reſiſt or rebell againſt him, may not take vengeance or exerciſe correction or coertion upon him, though h•be never ſo wicked and cruell a Prince. This is more expreſly cleared by precepts and examples which are produced Sect. 26, 27, 28. for there you ſhall finde not only ſome particular men, but whole Tribes and Nations, yea and the Nobles17 and Princes of their Tribes, all and every of them, made and commanded to be ſubject to Kings and Sovereigne Princes. Nay there you ſhall finde 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 rebell 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 heare the King of Iſrael ſharply reproved, terribly threatned, and ſorely puniſhed for revolting from the King of Babylon, after they had been ſubdued by him, and entred into covenant to be his ſervants. So that either Calvins ſaying, I ſpeake alway of private men, muſt be underſtood either of all men that are or ought to be in ſubjection to any Sovereigne Princes, as all that live within their territories ought to be of what ranke or degree ſoever they are; or elſe his ſo ſpeaking contradicts not only what himſelfe had ſpoken before, but alſo what God himſelfe 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 ſomtimes rayſeth up ſome of his ſervants to be open revengers of ſuch Princes, and them he furniſheth with his commandement to take vengeance of their unjuſt government, and to deliver his people many wayes oppreſſed out of miſerable diſtreſſe. Againe, ſometimes God directeth to the ſame end the rage of men that intend and goe about another thing. For the firſt ſort of theſe men (ſaith Calvin) when they were by the lawfull calling of God (which before he expreſſed by being furniſhed with his commandement) ſent to doe ſuch acts: in taking Armes againſt Kings, they did not violate that Maj•ſty 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; like18〈…〉•awfull for Kings to puniſh their great rulers or gover•••〈◊〉them. But the latter ſort, although they were di•••〈…〉•and of God whither it•leaſed him, and unwittingl•and his worke, yet they purpoſed in their mindes nothing but miſchiefe.

And now I hope you ſee whom Calvin allowes to be correctors,•r revengers of wicked and tyrannous Princes, viz. only thoſe ſ•rvants of God whom he raiſeth up as open and publick revengers, and furniſheth them with his commandement for that purpoſe. And ſuch indeed are no longer private men, but are now called to a publicke office by God himſelfe, and are in the place of God, being inveſted by him with the power of the ſword, at leaſt for that time, to execute Gods vengeance on thoſe that have abuſed his power, wherewith they were intruſted: but for all other men be they what they will be, if they have been brought into ſubjection, and have entred 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 cruell, &c. they have no authority to correct him or take vengeance on him. And therefore Calvin ſpeaking of the unlawfulneſſe 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 thinke that it is committed to us, to whom ther•is given no other commandement but to obey and ſuffer, might well adde de privatis ſemper loquor, I ſpeake alway of private men.

Oh but Calvin goes further, and ſuperaddes: For if there be at this time any Magiſtrates on the behalfe 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 Conſulls, 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 Realme when they hold the principall Aſſemblies) I doe ſo not forbid them according to their office to withſtand the outraging licentiouſneſſe of Kings, that19 I affirm that if they winke at Kings wilfully raging over, and treading downe the poore Communalty, their diſſembling is not without wic•ed 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 onely grants it to be lawfull for Magiſtrates on the behalf of the people, and by name Parliaments, to correct and take vengeance of wicked and tyrannous Kings, and Sovereigne Princes, but alſo judgeth them betrayers of the peoples liberty, if they ſhall neglect ſo to doe.

Rebells I know, would be glad of ſuch a patron: but I beſeech you, weigh Calvins words throughly; and although you will finde that to excuſe the outrage of the Citizens of Geneva againſt their Prince, he being admitted publicke reader of Divinity in that City, and publiſhing his Theologicall Inſtitutions, then ſoone after they had changed their government; yet if there can be any ſuch inference juſtly and charitably made as is now pretended, from ought 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 Rebell, for aſcribing ſo much honour to him, who derogates ſo much from the juſt honour and power of Sovereigne Princes.

For firſt you ſee that he ſpeakes as doubting whether there are now any ſuch populare•Magiſtratus, any ſuch Magiſtrates on the behalfe of the people, conſtituted for the moderating the luſt of Kings (ſuch as in old time were the•phori, that were ſ•t againſt the Lacedemonian Kings, &c.) or not. And well be might make doubt of it; when as, if we examine but the power of the Ephori over the Lacedemonian Kings (and the T•ibunes of the peo•le amongſt the Romanes were in a manner the ſame, ſaith Lalius, Laet Antiquit. lib. 18. cap. 26.) we ſhall finde it to have been ſuch as it is not to be parallelled (ſo far as ever I could read or heare) by any popular Magiſtrates in any Kingdome 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 uſu•ped to themſelves, Ariſt. Polit. 2. cap. 9.

They had the power of waging or ending wars, and their Kings were bu•as their Generalls, and at their command either to•dva•ce, 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 Regall Rights they tooke to themſelves.

They might put any man to death without ſhewing 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 finde 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, tyrannicall 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 forbeare to inſtance in the Romane Tribunes, they being in a manner (as I but now told you from Calvin) the ſame with the Lacedemonian Ephori: but for the A•henian 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 Rawleigh in his third booke of the Hiſtory of the World, cap. 9. ſect. 2.3. The thirty Governours 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 practiſe; the condition of the City ſtanding as it did in that ſo21 ſudden alteration. To this charge was annexed the ſupream Authority, either as a recompence of their labours, or becauſe the neceſſity of the times did ſo require it, wherein the Law being uncertaine, it was fit that ſuch men ſhould give judgement in particular cauſes, to whoſe judgement the Lawes themſelves by which the City was to be ordered, were become ſu•j•ct. But theſe thirty having ſo great power in their hands, were more carefull to hold it, then to deſerve it by faithfull execution of that which was committed to their truſt. Therefore apprehending ſuch troubleſome fellowes, 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 withall bethinke themſelves how eaſie 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 triall and proofe had been once well allowed. Having thus plauſibly entred into a wicked courſe of government, they thought it beſt to fortifie themſelves with a ſure guard, ere they brake out into thoſe diſorders, which they muſt needs commit for the eſtabliſhing of their authority: wherefore diſpatching two of their owne company to Sparta, they informed the Lacedemonians, 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 Lacedemonians to ſend them a garriſon, which they promiſed at their owne coſt to maintaine: this motion was well approved, and a guard ſent, the Captaine 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 principall 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 forme of government, whereby there was ſuch effuſion of bloud, as to Theremanes (one of the thirty) ſeemed very horrible, and unable to eſcape vengeance. His diſlike of their proceedings20 being openly diſcovered, cauſed his fellows to bethink themſelves, and provide for their owne ſecurity, and his deſtruction, leſt he ſhould make himſelfe a Captaine of the diſcontented (which were almoſt the whole City) and redeeme his owne peace with their ruine: wherefore they ſ•l•cted three th•uſand of the Citizens, whom they thought meet•ſt, and gave unto th•m ſome part of publicke authority, the reſt they di•armed. And havi•g thus increaſed their owne ſtrength, and weakned their oppoſites, they began afreſh to ſh•d the bloud, not only of•heir private enemies, but of ſuch whoſ•money or goods might inrich 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 tyrannicall, accuſe him to the Councell as a treacherous man, and (whereas one mai•e pr•viledge, the three thouſand was, that none of them ſhould ſuff•r death at the appoi•tment of the Thirty, but have the accuſtomed tryall) hee took upon him to ſtrike off that number the name of Theremanes, and ſo reduced him under the•ryall and ſentence of that order. It was well alleadged by Theremanes, that his name was not more eaſie to be blotted out of the Catalogue, then any other mans; upon which conſideration he adv•ſ•d them all to conceive no otherwiſe of his caſe then they did of their owne, who were more liable to the ſame forme of proceeding;•ut every man c•uſing rather to pr•ſ•rve his owne life by ſilence, then preſen•ly to draw upon h•mſelfe the danger (which as yet concerned him little, and perhaps would never come neare him) the Tyrants interpreting ſilence as conſent condemned him forthwith and compelled him to drinke poyſon. After the death of Theremanes, the Thirty began to uſe ſuch outrage, as excelled their former villanies: for having three thouſand (as they thought) firme unto them, they robbed all others without ſcare or ſhame, diſpoyling 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 how21 they ran into the very depth of all miſchiefes, 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 tyrannicall faction of the Thirty in their wickedneſſes, did proceed in their barbarous practiſes, and what juſt doome ceaſed upon that whole faction, may at his leaſure, read on where I breake off; but this which I have tranſcribed may ſuffice to have ſhewed how little thanks they are worthy of from Parliaments that urge the practiſe of the Athenian Demarchy for their patern: And indeed (which is the ſecond thing obſervable in thoſe words of Calvin) that Calvin himſelfe 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, &c.) 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 Lawes of thoſe Realmes wherein they are doe give them that power. No had he affirmed it, hee had fouly miſtaken, for tis knowne to every Soilus that all the three Eſtates in this Realme (other Realmes I meddle not with) were never accounted populares Magiſtratus popular Magiſtrates, or Magiſtrates on the behalfe of the people: neither were they reputed as intruſted with the peoples 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 Realme have lived to ſee one of the three Eſtates that Calvin ſpeakes of, viz. the Lords Spirituall, quite excluded from having any power at all in our principall Aſſemblies; which I am perſwaded, Calvin himſelfe, as great an enemy as he is rendred to that eſtate, would never have approved, further then 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 one24 Eſtate more from that honourable Court, or for the danger of our Religion it ſelfe, that being more eaſie to be corrupted by P•piſts, Anabaptiſts, Browniſts, or other Heretickes, through thei•falſe and ſubtill 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 then a thouſand ſpoken afterwards in another place.

But take in Calvins 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 Eſta•es in thoſe Kingdomes wherein they are eſtabliſhed have the ſ•me power when they hold their principall Aſſembles; (for that reſtriction muſt not be omitted:) yet what does Calvin from thence infer? Only this: I doe ſo not forbid them (ſaith he) according to their office to withſtand, or hinder or come b•tween (his word is intrudere) the outraging licentiouſneſſe of Kings; that I affirme that if they winke or connive at Kings impotenter graſſantibus, or wildly, wilfully, or outragiouſly treading downe and inſulting over the poore Communalty, their diſſembling is not without wicked breach of faith, becauſe they dec•itfully 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 alowes any po•ular 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 outragiouſly licentious, ſo that they doe to the poore Communalty even what they pleaſ•, treading them down, and inſulting over them, then they ou•ht to doe 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 diſſem•le with them; as for ex•mple: If any King of our owne Kingdom, ſhould outragiouſly and cruelly oppreſſe the Communalty by illegall taxes, and other unjuſt impoſitions25 according to his owne luſt and pleaſure; if when the Houſes of Parliament be convene, they ſhould not according to their duty informe the King of the oppreſſion which the people groane under, and the illegallity thereof, and with all humbleneſſe adviſe him to the contrary, yea and do their u•moſt by propounding to him good and wholeſome Lawes, and by uſing all other juſt and lawfull meanes to hinder him from going on in ſuch courſes; but rather either yeeld to the making of ſome Acts for the further ſatisfying of the Kings licentiouſneſſe, or connive at him, and diſſemble with him to the approving of what he had formerly done, they might then indeed be thought to deale 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 maintaine 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 leſſe of taking up Armes againſt them; unleſſe Calvins laſt clauſe [Whereof they know themſelves to be appointed Protecters or Defenders by the Ordinance of God] be hideouſly perverted, contrary to Gods Ordinance, as inforcing, 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 Armes againſt their Sovereigne: as though there were no defence of the common peoples liberty to be made, and no other protection to be ſubminiſtred but by force of Armes, or other violence. They that are but ſmatterers in our Lawes, are able to cite many caſes wherein Tuters and Guardians are allowed, if not commanded, to maintaine & 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 maintaine and defend, with our life, power, and eſtate, the true reformed Proteſtant Religion, &c. with this reſtriction,26 as far as lawfully we may, doe yeeld us this as granted; that the greateſt bond or obligation wherein any man ſtands bound to maintaine and defend another, be it thing or perſon, obligeth him to no other maintenance and defence then is lawfull, & makes not any maintenanc•& defence to be lawfull, that he that is ſo obliged, either is able, or thinks fit to attempt: And therefore Calvins affirming ſome to be protecters or defenders of the peoples liberty, does not give liberty to any to make ſuch defence and protection thereof as they ſhall thinke good, as ſuppoſe by Armes 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 lawfull.

I have been the larger in clearing this latter part of this teſtimony, becauſe I am verily perſwaded, that the miſtaking thereof hath induced divers pious and loyall Proteſtants, with whom this Worthies authority hath been alwayes prevalent to yeeld more in this caſe of defending the liberty of the people againſt the outragious licentiouſneſſe of Kings and ſovereigne 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 poore man will chalenge me for the forfeiture. I paſſe therefore to the third and laſt teſtimony.

MAſter William Tindal, a faithfull 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 paines 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 d•ſ•rved the name of the Engliſh Evangeliſt, or (as Mr. Fox Act. mon. anno 1536 p. 1053. for that and ſome other reaſons ſtiles him) an Apoſtle of England, the moſt honourable title that can be given to a Miniſter of the Goſpel. In his book intituled, The obedience of a Chriſtian man, printed at London 1573. p. 111. having ſpoken briefly of Davids carriage towards Saul, when God had twice delivered him into his hands, 1 Sam. c. 24 &c. 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 ſl•ine 85. of Gods Prieſts w•ongfully? Verily, for it was not lawfull; for if he had done it, he muſt have ſinned againſt God; for God hath made the King in every Realme 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 Gods Law and Ordinance. If the Subjects ſin, they muſt be brought to the Kings 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 Kings commandment: and in the firſt Chapter of the ſ•cond book of Kings, David commanded the young man to be ſl•ine, which b•ought unto him the Crowne and Bracelet of Saul, and ſaid, to pleaſe David withall, That he himſelfe had ſlaine Saul: and in the 4. Chapter of the ſame booke, David commanded thoſe two to be ſlaine which brought unto him the head of Iſhboſheth, Sauls ſonne, by whoſe meanes yet the whole Kingdome returne unto David according unto the promiſe of the Lord. And Luke 13. when they ſhewed Chriſt of the Galileans, whoſe bloud 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 lawfull 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 Turke) that it were ſin to riſe againſt him, and to rid our ſelves from under his Dominion, ſo ſore have our Biſhops robbed 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 laſt28 into the like deeds, and likewiſe periſh, as it came afterwards to paſſe. Hereby ſeeſt thou that the King is in this world without Law, and may as his luſt doe 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 thanke God highly, for it is better to have ſomew•at, then to be cleane ſtript 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 Governours 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 evill, why are they evill? Verily, for our wickedneſſe ſake are they evill, becauſe, that when they were good, we would not receive that goodneſſe of the hand of God, and be thankfull, ſubmitting our ſelves unto his Lawes and Ordinances, but abuſed the goodneſſe of God unto our ſenſuall and beaſtly luſts: therefore doth God make his ſcourge of them, and turne them into wilde beaſts, contrary to the nature of their n•mes and offices, even into Lions, Beares, Foxes, and unclean ſwine, to avenge himſelfe of our unnaturall and blinde unkindneſſe, 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 our ſelves under his mighty hand, and•ubmit our ſelves unto his nurture and chaſtiſing, and not withdraw our ſelves from his correction. Read Heb. 12. for thy comfort, and let us not take the ſtaffe by the end, or ſeek to avenge our ſelves on his rod, which is the evill Rulers. The childe as long as he ſeeketh to avenge himſelfe upon the rod, hath an evill heart, for he thi•keth n•t that the correction is right, or that he hath deſerved it, neither repente•h, but rejoyceth in his wickedneſſe, and ſo long ſhall be never bee without a rod, yea ſo long ſhall the rod be made ſharper; if he29 knowledge his fault, and take the correction meekly, and even kiſſe the rod, and amend himſelfe with the learning and nurture of his father and mother, then is the rod taken away and burnt: So if we reſiſt evill Rulers, ſeeking to ſet our ſelves at liberty, we ſhall no doubt bring our ſelves into more evill bondage, and wrap our ſelves in much more miſery and wretchedneſſe; for if the Heads overcome, then lay they more weight on their backs, and make their yoake ſorer, and tye them ſhorter: if they overcome their evill Rulers, then make they way for a more cruell Nation, or for ſome Tyrant of their own Nation, which hath no right unto the Crown: if we ſubmit our ſelves unto the chaſtiſing of God, and meekly knowledge our ſins, for which we are ſcourged, and kiſſe 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 wel-doing, and becauſe you put your truſt in God, then will God deliver you out of their tyranny for his truths 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 ſware to them, he hath ſworne 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 goodneſſe and truth, even ſo will he doe us, if we doe likewiſe. Whenſoever the children of Iſrael fell from the way which God commanded them to walke in, he gave them up under one Tyrant or other: as ſoone as they come to knowledge of themſelves and repented, 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 ſicke in reſpect of th•Chyrurgeon, or Phyſitian, doth but ſuffer only: The Chyrurgeon lanceth, and cutteth out the d•ad fleſh, ſearcheth the wounds, thruſteth intents ſeareth,•urneth, ſoweth and ſtitcheth, and layeth too corraſives to draw out the corruption, and layeth too healing plaiſters, and maketh it whole: The Phyſitian likewiſe giveth purgations, and drinks to drive our the diſeaſe, and then30 with reſtaurations bringeth health. Now if the ſicke reſiſt the Raſor, the ſearching iron, and ſo forth; doth he not reſiſt his owne health, and is cauſe of his owne death? So likewiſe it i•of us, if we reſ ſt evill Rulers, which are the rod and ſcourge wherewith God chaſtiſeth us, the inſtruments wherewith God ſearcheth our wounds, and bitter drinkes to drive out the ſin, and to make it appeare, and cor•aſives to draw ou•by the roots the core of the pox of the ſoule that fretteth inward: A Chriſtian man therefore receiveth all things at the hand of God, both good and bad, both ſweet and ſowre, both wealth and want.

If you pleaſe at your leaſure further to peruſe that excellent worke 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 paſſe we from that Booke to another of the ſame learned and religious Author, viz. his Expoſition upon Matth 5, 6, 7. Chap. and there we ſhall finde the du•y of Subjects to their ſovereigne Princes ſo ſtated, and the prime objections pretended againſt it, ſo framed and reſolved, as if that holy Man had been not only an•vangeliſt, or an Apoſtle, as you heard before, but alſo a Prophet, and had foreſeen this preſent Rebellion, and known the very pre•ences all•adged 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 unj•ſtly mi•iſtred, and the gov•rnours and J•dges corrupt, and take••••es, and be partiall, there be patient and readier to ſ•ff•r ev•r as much more, whatſoever unright be done thee, rather then of••patiency thou ſhouldeſt avenge thy ſelfe on thy neighbour, or raſh, or make inſu rection againſt the Superiours which God hath ſet over thee, for to riſe againſt them, is to rebell againſt God, and againſt thy Father, when he ſcourgeth thee for thine•ffence, and a thouſand times more ſin, then to avenge thee on thy neighbour: and to•ayle on them, is to rayſe on God, as though thou wouldeſt blaſpheme him if he made thee ſicke, poore or of low degree, or otherwiſe then thou wouldeſt be made thy ſelfe. Thou wilt happily ſay, The Subjects31 ever chuſe the Ruler, and make him ſweare to keep their Law, and to maintaine their priviledges and liberties, and upon that ſu•mit themſelves unto him, ergo, if he rule amiſſe, they are not bound to obey, but may re•i•t him, and put him downe againe. I anſwer, your argument is naught, for the husband ſweareth to his wife, yet though he forſweare himſelfe, ſhe hath no power to compell 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 complaine. Yea, but ye will ſay, It is not like, for the whole body of the Subjects chuſe the Ruler; now cujus eſt ligare, ejus eſt ſolvere, ergo, if he rule amiſſe, they that ſet him up, may pull him downe againe: I anſwer, God and not the common people chuſeth the Prince, though he chuſe him by them, for Deut. 16. God commandeth to chuſe and ſet up Officers, and therefore is God the chiefe chuſer and ſetter up of them, and ſo muſt he be the chiefe puller down of them againe: now hath God given them no commandment to put them downe againe, but contrarywiſe when we have anointed a King over us at his commandement, he ſaith, Touch not mine Anointed. And what jeopardy it is to riſe againſt thy Prince, that is anointed over thee, how evill ſo ever he be; ſee the ſtory of King David, and throughout all the Bookes 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 evill) as a thouſand ſonnes gathered together, are but ſonnes ſtill, and the commandement, Obey your fathers, goeth over all, as well as over one: even ſo goeth the commandement 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 againe: but he that bindeth at another mans commandement, may not looſe againe without the commandement of the ſame. As they of London chuſe32 them a Major, bu•may not put downe againe, how evill 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 inferiour doe the wrong, complaine to the higher; but if the higheſt of all d•e the wrong, thou muſt complaine to God only; wherefore the only remedy againſt evill Rulers is, that thou turne thine eye to thy ſelfe, and thine owne ſin, and then l••ke up to God and ſay: O Father, for our ſin, and the ſin of••r f••hers, is this miſery come upon us, we know not thee as•u•••ther, to obey thee, and walke in thy wayes, 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 wickedneſſe of unrighteous Judges, made that Law which was for our defence to be a Tyrant moſt cruell, and to oppreſſe us, and done us injury above all other kindes of violence and robbing, and amend thy living, and be meek and patient, and let them rob as much as they will, yet ſhall•od give thee food and rayment, and an honeſt poſſeſſion in the earth to maintaine th•e and thine withall.

I will but adde one paſſage more of the ſame Author, to ſhew him to be alwayes the ſame upon any occaſion of mentioning the Subjects duty, and then I thinke ſcarce any ſober J•dge can require more from one witneſſe. In his Epiſtle to the Chriſtian Reader before his booke intituled, The practice of Papiſticall Prelates, he gives this Exhortation: Unto all Subjects be it ſaid, if they profeſſe the Law of God, and Faith of the Lord Jeſus, and will be Chriſts 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 beene in times paſt, let them now thinke, that it is their parts to be ſubject in the loweſt kinde of ſubjection, and to ſuffer all things patiently. If the higher powers be cruell unto you with naturall cruelty, then with ſof•neſſe and patience, ye ſhall either win them, or mitigate their fierceneſſe. If they joyne them unto the Pope and perſecute you for your faith and hope which ye have in the33 Lord Jeſus, then call to minde, 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 paſſe this your ſhort paine here. If they command what God forbiddeth, or forbid what God commandeth, then anſwer as the Apoſtles did, Acts 5. That God muſt be obe obeyed more then man. If they counſell you to ſuffer unright, then Chriſt ſhall helpe you to beare, and his Spirit ſhall comfort you: but only ſee that they neither pu•you from Gods word, nor yee reſiſt them with bodily violence, but abide patiently a while till the hypocriſie of hypocrites bee ſlaine with the ſword of Gods word, and untill the word be openly publiſhed, and witneſſed unto the powers of the world, that their blindneſſe 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 owne teares: Theſe deſire to plant in the bloud, and water with the tears of their fellow brethren: Their Arms were their prayers, all the praiers of theſe are for Arms. They abhorred tumults and commotions, as Antichriſtian and Diabolicall: 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 yeelded all ſubmiſſion and obedience to Sovereigne Princes, though never ſo wicked and tyrannicall. Theſe following the ſuggeſtions and practiſes of the Divell, and his angells, ſtir up, and foment inſurrection and rebellion againſt their Lord and Sovereigne, though moſt Pious and Gracious. I beſeech you therefore in the words of Saint John, 1 Epiſtle, Chap. 4. Verſe 1. Beleeve 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 tryall preſented unto you. Compare the doctrine and practiſes of theſe furious Spirits in theſe times with the Doctrine and Practiſes 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 poſſeſſe you; which is the prayer as well as the counſell of one that greatly longeth after you all in the bowells of Jeſus Chriſt.

FINIS.

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TextDavids 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 owne 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.

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Edition1644

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(EEBO-TCP ; phase 2, no. A81982)

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Bibliographic informationDavids 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 owne 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. [6], 34 p. Printed by Leonard Lychfield, printer to the University,Oxford :1643 [i.e. 1644]. (Annotation on Thomason copy: "Aprill 10".) (Reproduction of the original in the British Library.)

Languageeng

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Calvin, Jean, 1509-1564.
Luther, Martin, 1483-1546.
Tyndale, William, d. 1536.
Sovereignty -- Early works to 1800.

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STC Thomason E42_1
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