[If a Prince should go ⟨p. 10⟩about to subject his Kingdom to a Foreign Realm, or change the form of the Common Wealth from Impery to Tyranny, or neglect the Laws established by common consent of Prince and People, to execute his own pleasure; In these and other such cases which might be named, if the Nobles and Commons join together to defend their ancient and accustomed Liberty, Regiment and Laws, they may not well be counted Rebels.] See more pag. 381, 382. Grotius de jure Belli goeth much farther. Ri. Hooker saith [That it is no better than Tyranny for any Prince or Potentate of what kind soever to exercise Law-making of himself, and not either by express Commission received immediately and personally from God, or else by authority derived at first from their consent, upon whose persons they impose it, Eccl. Pol. l. 1. §. 10. p. 21. And that in Kingdoms of this quality (as ours) the Highest Governor hath indeed universal Dominion, but with dependency on that whole entire body over the several parts whereof he hath dominion: So that it standeth for an axiom in this case, The King is Singulis Major, universis Minor, Lib. 8. p. 193. and p. 194. [Neither can any man with Reason think, but that the first institution of Kings (a sufficient consideration, wherefore their power should always depend on the from which it did always flow) by original influence of power from the body into the King, is the cause of Kings dependency in power on the body: By dependency we mean Subordination and Subjection.] The Axioms of our Regal Government are these: Lex facit Regem—Rex nihil potest nisi quod jure potest—Pag. 218, 221, 223, 224. Against all equity it were that a man should suffer detriment at the hands of men for not observing that which he never did either by himself or others mediately or immediately agree to—What Power the King hath, he hath it by Law; the bounds and limits of it are known. The entire Community giveth order, &c. as for them that exercise ⟨p. 11⟩power altogether against order, though the kind of power which they have may be of God, yet is their exercise thereof against God, and therefore not of God, otherwise than by permission, as all injustice is. Page 224.
[If a Prince should go ⟨p. 10⟩about to subject his Kingdom to a Forreign Realm, or change the form of the Common Wealth from Impery to Tyranny, or neglect the Laws established by common consent of Prince and People, to execute his own pleasure; In these and other such cases which might be named, if the Nobles and Commons joyn together to defend their ancient and accustomed Liberty, Regiment and Laws, they may not well be counted Rebels.] See more pag. 381, 382. Grotius de jure Belli goeth much farther. Ri. Hooker saith [That it is no better than Tyranny for any Prince or Potentate of what kind soever to exercise Law-making of himself, and not either by express Commission received immediately and personally from God, or else by authority derived at first from their consent, upon whose persons they impose it, Eccl. Pol. l. 1. §. 10. p. 21. And that in Kingdoms of this quality (as ours) the Highest Governour hath indeed universal Dominion, but with dependancy on that whole entire body over the several parts whereof he hath dominion: So that it standeth for an axiom in this case, The King is Singulis Major, universis Minor, Lib. 8. p. 193. and p. 194. [Neither can any man with Reason think, but that the first institution of Kings (a sufficient consideration, wherefore their power should always depend on the from which it did always flow) by original influence of power from the body into the King, is the cause of Kings dependency in power on the body: By dependancy we mean Subordination and Subjection.] The Axioms of our Regal Government are these: Lex facit Regem—Rex nihil potest nisi quod jure potest—Pag. 218, 221, 223, 224. Against all equity it were that a man should suffer detriment at the hands of men for not observing that which he never did either by himself or others mediately or immediately agree to—What Power the King hath, he hath it by Law; the bounds and limits of it are known. The entire Community giveth order, &c. as for them that exercise ⟨p. 11⟩power altogether against order, though the kind of power which they have may be of God, yet is their exercise thereof against God, and therefore not of God, otherwise than by permission, as all injustice is. Page 224.
