ize them, Haeretiques. For Haeretiques are
none but private men, that stubbornly defend some Doctrine, prohibited
by their lawful Soveraigns.

But to prove that Christians are not to tolerate Infidell, or
Haereticall Kings, he alledgeth a place in Deut. 17. where God
forbiddeth the Jews, when they shall set a King over themselves, to
choose a stranger; And from thence inferreth, that it is unlawfull for
a Christian, to choose a King, that is not a Christian. And 'tis true,
that he that is a Christian, that is, hee that hath already obliged
himself to receive our Saviour when he shall come, for his King, shal
tempt God too much in choosing for King in this world, one that hee
knoweth will endeavour, both by terrour, and perswasion to make him
violate his faith. But, it is (saith hee) the same danger, to choose one
that is not a Christian, for King, and not to depose him, when hee
is chosen. To this I say, the question is not of the danger of not
deposing; but of the Justice of deposing him. To choose him, may in some
cases bee unjust; but to depose him, when he is chosen, is in no case
Just. For it is alwaies violation of faith, and consequently against the
Law of Nature, which is the eternal Law of God. Nor doe wee read, that
any such Doctrine was accounted Christian in the time of the Apostles;
nor in the time of the Romane Emperours, till the Popes had the Civill
Soveraignty of Rome. But to this he hath replyed, that the Christians of
old, deposed not Nero, nor Diocletian, nor Julian, nor Valens an Arrian,
for this cause onely, that they wanted Temporall forces. Perhaps so. But
did our Saviour, who for calling for, might have had twelve Legions
of immortall, invulnerable Angels to assist him, want forces to depose
Caesar, or at least Pilate, that unjustly, without finding fault in him,
delivered him to the Jews to bee crucified? Or if the Apostles wanted
Temporall forces to depose Nero, was it therefore necessary for them in
their Epistles to the new made Christians, to teach them, (as they did)
to obey the Powers constituted over them, (whereof Nero in that time was
one,) and that they ought to obey them, not for fear of their wrath,
but for conscience sake? Shall we say they did not onely obey, but also
teach what they meant not, for want of strength? It is not therefore
for want of strength, but for conscience sake, that Christians are to
tolerate their Heathen Princes, or Princes (for I cannot call any one
whose D