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Opinion of much the greater part of our dignified Clergy. If los I am sure they
er of subje&ion as any thing else whatsoever". And some pages lower, he proposes an Obje&ion, and answers it. " But, fays he, if mens hands be thus tied, will fome « fay, no man's State can be fecure : way the whole frame * of the Commonwealth would be in danger to be fuba "verted and utterly ruined by the unbridled luft of a dif* tempered Governor
"I answer, God's Word is clear in the point, * Who 13.2, 5. foever refifteth the power, refifteth the ordinance of
" God and they that refift, shall receive to themselves 4 damnation : and thereby a necessity is imposed upon « us of being subjekt even for canfcience-Sake; which
may not be avoided by the pretext of any en
faing mischief whatsoever. - For by this means we * James 4. ** thould have liberty given unto us to tSpeak evil of the
" Law, and to judge the Lav. But if thou judge the **. Law, thou art not a Doer of the Law, but a Fudge, « faith St. James. It becomes us in obedience to per sé form our part; and leave the ordering of events to * God, whofe part only that is.” The Power commu nicated by God to the Prince, &c. pag. 147, 149, 159, 157. London 1683, in 8vo.
Dr. SANDER-SON was of the fame Opinion, as it appears by his long Preface'to Archbishop U SHER'S Treatise just mention'd'; wherein, among other things, he says, that a mixt Moparchy is an arrant Bull, a Comtradiction in adjecto, and destroyeth it self ; but more particularly by that famous paffage in a Sermon of his preach'd at Hampton-Court, in the year 1640 : No conjuncture of Circumstances whatsoever, can make that 'expedient to be done at any time, that is of itself,
are the most dangerous sort of Men alive, to our English Government; and it is the first thing ought to be took'd into, and strictly examin’d by our Parliaments. "Tis the leaven that corrupts the whole lump. For if that be true, I am sure Monarchy is ñot to be bounded by humane Laws; and the 8th Chapter of 1 SAMUEL will prove
and in the kind * unlawful. For a man to blafpheme * Ou q8 % the holy Name of God, to factifice to Idols, to give wrong un xanov, Sentence in Judgment, by his power to oppress those štor you
καλό». Euthat are not able to withstand him, by subrility to over
rip. Phosa reach others in bargaining, to take up arms, (offensive or nis. Aet, defenfive) against a lawful Sovereign : none of these 3. and fundry other things of like nature, being all of them fimply and de toto genere unlawful, may be done by any man, at any time, in any case, upon any colour or pretension whatsoever; the express Command of God himself only excepted, as in the case of Abraham for Geni. 25, sacrificing his Son. Not for the avoiding of Scandal, not 2] ) at the instance of any Friend, or command of any Power wipon earth ; 'nor for the maintenance of the Lives or Liberties either of our felves or others;
nor for the defense of Religion; not for the preservation of a Church or State : no nor yet, if that could be imagined possible, for the Salvation of a Soul, no not for the redemption of the whole World. Sermon XII. ad Aulam, preach'd ac Hampton-Court, Fuly 26, 1640, OR I Cor. x. 23. But all things are not expedient .. But all things edific not. See XXXIV Sermons, &c. by Robert Sanderson, of, pag. 522, of the eighth Edit. Lond. 1986, in fol.
( as many of our Divines would have its the great Charter of the Royal Prerogative: and our Magna Charta, that says, our King's may not take our Fields, our. Vineyards, our Corn, and our Sheep, is not in force, but void and null; because against Divine Institution. · And you have the riddle out; why the, Clergy are so ready to take themselves, and to impose upon others, such kind of Oaths as these. They have placed themselves and their possessions upon a better, and a furer bottom (as they think) than Magna Charta : and so have no more need of, or concern for it. Nay, what is worse, they have truck'd away the Rights and Liberties of the People, in this and all other Countries, wherever they have had Opportunity: that they might be owned by the Prince to be Jure divino, and maintain'd in that pretension by, that absolute Power and Force they have contributed so much to put into his hands ; and that Priest and Prince may, like CASTOR and Poʻl LUX, be worship'd together as Divine, in the same Temple, by us poor Lay-Subjects: and that Sense and Reason, Law, Properties, Rights, and
Liberties, shall be understood, as the Oracles of those Deities shall interpret or give signification to them; and ne'er be made use of in the world to oppose the absolute and free Will of either of them.
Sir, I have no more to say, but beg your pardon for this tedious trouble, and that you will be very careful to whom you communicate any of this.