The name of the modest poet who has only favoured us with his initials, I do not pretend to conjecture; but under the introduction of his friend Bradford, he may perhaps be allowed to give us his verses, which are worth reading, on the ground that there is not much of them, and that what there is particularly concerns our inquiry. How such verses came to be appended to such a book, on any other supposition than that it was published, if not written, by the puritan party, I do not understand.

From the works, then, which I have mentioned, I offer to the reader some extracts; and although, as I have already observed, to dissect them into the minute fragments which a strict classification might require, would render them uninteresting, if not unintelligible, yet it may be worth while to adopt some degree of arrangement, and at least to specify the various points to which I wish to direct the attention of the reader, several of which may sometimes be found in a single paragraph, or perhaps even a single sentence. He will not therefore expect a rigid adherence to system, though I venture to class the passages which belong to our inquiry under four heads.

I. Those which have generally a revolutionary tendency -which discuss the subject of government in such a way as to inculcate, not only the doctrine that the people have a right to resist the ruler whenever in their opinion he commands what is wrong, but that they are the source of power, and are answerable to God, not only for their delegation of it to fit persons as rulers, but for the use which they allow to be made of it by those to whom they have delegated it; and from whom upon the misuse of that power they are bound to resume it-these ideas being illustrated, enforced, and familiarized by perpetual repetitions of, and allusions to, histories respecting rulers deposed and killed by their subjects.

II. Those which were specially directed against Queen Mary individually, and which were of two kinds. (1.) Those which denied her right to the throne on the general ground of her sex, or on the more particular ground of illegitimacy. (2.) Those which were directed against her personal character, and which, by charging her with cruelty, oppression, &c., were calculated to render her odious.

III. Those which were directed against foreigners, and in

particular against the Spaniards, and the Spanish match; and which, under a profession of patriotism, urged that the people and the country had been, or would be, betrayed and sold into the hands of strangers and foreigners of the basest description, by whom they would be enslaved and oppressed without mercy, unless they rose up and expelled them.

IV. Those relating to the change in religion-representing it both as a judgment in itself, and as a sin which would bring down further judgments-and generally threatening judgments on the people of the country for rejecting the word of God, and embracing or tolerating idolatry and superstition.

On the first of these points Goodman's book claims precedence; both because of its general scope and pretension, and because, as Strype observes, "Though a little book in decimo sexto, it is full of bitterness, and encourageth to take up arms against Queen Mary, and to dethrone her." Strype adds, (and the reader will bear in mind,) that, "as it had 'Whittingham's preface at the beginning of it, so had it William Kethe, another divine at Geneva, his approbation in verse at the end "-" which verses," as Strype also very truly observes, "will show the intent of the book;"" and therefore they shall here be given by way of preface:

"William Kethe to the Reader.

1. The vayne harte of man, full frayle is and blynde,
vncerteynely setled, and rest can none fynde:
Whose hap is in wandring, to wade the wronge way,
As one apte by kinde to runne still astraye.

2. For, what thinge so good by truethe hathe bene wroght,
Or what so well framed hath nature forth brought,
Which man is not prone by crafte to accuse,
And nature's good gyftes dothe not sore abuse?

3. Thus see we how man, contemning Gods grace,
Is wholie inclyned, that ill shulde take place:
Whose will (truethe reiectinge) delitth that to haue,
Which nature corrupted woulde seeme still to craue.

4. Sith man then in iudgeinge, so thwartly is bente.
To satisfie fansie, and not true intente:

How hardly in this case, can such iudge vpright,
When trueth doth but peepe out, as semth to our sight.

6 Mem. III. ii. 131.

5. Ful nedefull then were it, we had this respecte,
Before we receaue oght, or oght to reiect:
The thinge to decide so with Iudgement and skill,
That trueth may be stickler, and not our one will.

6. Beholde here a trueth drawne forthe of her graue,
By power sore oppressed, and made a bonde slaue:
Whose chains, thogh this Autor could not rent or teare,
Yet hath he forth broght hir, in to moste clere ayer.
7. With whome now to reason, whoso wil assaye,
Shal learne how ill Rulers we oghte to obeye,
Whiche kill, how they care not, in their cruell rage,
Respecting their will more, then lawe, othe, or charge.
8. Whose fury longe fostered by suffrance and awe,
Haue right rule subuerted, and made will their lawe :
Whose pride, how to temper, this truthe will thee tell,
So as thou resiste mayste, and yet not rebell.

9. Rebellion is ill, to resiste is not so,

When right through resisting, is donne to that foo,
Who seeketh, but by ruine, agaynst right to raigne,
Not passinge what perishe, so she spoyle the gayne !?

10. A publick weale wretched, and to farre disgraste,

Where the right head is of cut, and a wronge in steed plaste A brut beast vntamed, a misbegot then,

More meete to be ruled, then raigne ouer men.

11. A maruelous madnesse, if we well beholde,

When sighes shall assaut men to see themselues solde :
And yet when from slauery, their friends woulde them free,
To stick to their foes so, still slaues to be.

12. For France spiteth Spayne, which Englend doth threat,
And England proud Spanyards, with salte woulde fayne eat:
Yet Englande proud Spayne aydeth with men, ships, and botes,
That Spayne, (France subdued once) may cut all their throtes.

13. A people peruerse, repleate with disdayne,
Thogh flattrie fayne hide wolde their hate, and vile trayne.
Whose rage, and hotte luste, disceate, crafte and pride,
Poor Naples their bondeslaue, with great grefe hath tryed.
14. Lo, these be the byrdes which Englande muste feede,
By plantinge of whom, to roote out their seede
Their owne landes and lyues, by them firste devourde,
Their maydes then and wyues, most vilelie deflourde.
15. Is this not stronge treason, ye vnnoble bloudds?
To ayde such destroyers, both with landes and goods?
But when they thus pinche you, and ye put to flight,
To what forte then flee you? or where will you light?

7 So it stands; but it seems as if the words "spoyle the" should be transposed.

16. For Englande thus solde, for Spaniardes to dwell,
Ye maye not by right, possesse that ye sell.
They seinge your treason, agaynste your owne state,
Wil not with theirs truste you, which they know ye hate.
17. To Skotlande or France, yf ye then shulde cry,
Your vile deeds now present, they may well reply,
And Dutchland abhorth you: this then doth remayne,
When Spaniards are placed, ye muste to newe Spayne.

18. But, oh dreadfull plague, and signe of God's wrothe,
On such noble Gnatos, stronge foes to Gods trothe.
Whom fonde feare hath framed, to prop such a staye,
As countrie and people, so seekth to betraye.

19. Which thinge herein proued, to be with out doute,
All such full well finde shall, as reade it throughout.
Yf then their hartes fayle them the right to defende,
Confusion remayneth for suche a meete end."

Perhaps the reader may be disposed to agree in the quiet, but very pregnant remark which Strype makes after extracting the eighth and three following of these verses: "Such 'treating of the Queen as this was, did, no question, irritate 'her much, and provoke her to issue out such angry declara'tions of her mind, and resolutions of taking vengeance of 'all such like book-writers or book-readers."s

Having, however, learned from Whittingham the authority, and from Kethe "the intent," of Goodman's book, let us come to the book itself, which is of all others the most to our purpose for the first part of the subject, not only because it bears this triple voucher, but because it is written professedly on the general subject of obedience to rulers. Knox was the best man to tell people why they should not obey Queen Mary, but Goodman the best tutor for those who wished conscientiously to obey nobody. Here are some extracts of a general nature ;—

8 Mem. III. ii. 132; where the 8, 9, 10, 11 verses are given. The seven verses which follow are at p. 104 of the same volume. The 8th verse is repeated more correctly in his Ann. II. i. 151; for in the former place it begins, "Whom fury." Indeed, whoever compares the above with Strype's quotations will perceive that they have several other corrupt variations. For instance, in v. 9, "right true resisting"-in v. 11, "we will behold," and "What sighs shall assure men "-in v. 12, "England doth treat"-in v. 13, "Through flattery," and "their head and vile train "-in v. 15, "yea, unnoble;" beside many minor

variations.

"CHAP. VI.

How it is not inough to denye wicked commandements of all kinde of Rulers, except we withstand them also, euery man accordinge to his vocation, in doing the contrary.

"As by this answere afore mentioned, we haue bene taught not to geue place to the vnlawfull commandementes of Magistrates, in what auctoritie so euer they be, because it is nothing but rebellion in the indgement of God: euen so may we learne by the same answere and example of the Apostles, how God requiereth more at our handes, that is, to withstande their preceptes, in doing the contrary: euery man accordinge to his office and estate wherein God hathe placed him."-Goodman, p. 63.

"For thogh the Apostle saith: There is no power but of God: yet doth he not here meane anie other powers, but such as are orderly and lawfullie institute of God. Ether els shulde he approue all tyranny and oppression, which cometh to anie common welth by means of wicked and vngodlie Rulers, which are to be called rightlie disorders, and subuersions in common welthes, and not Gods ordinaunce. For he neuer ordeyned anie lawes to approue, but to reproue and punishe tyrantes, idolaters, papistes and oppressors. Then when they are suche, they are not Gods ordinaunce. And in disobeying and resisting such, we do not resiste God's ordinaunce, but Satan and our synne, which is the cause of such. Or els, if we shall so conclude with the wordes of the Apostle, that all powers what so euer they be must be obeyed and not resisted, then must we confesse also, that Satan and all his infernall powers are to be obeyed. Why? because they are powers, and haue their powers also of God, which cannot touche man any farther than God permitteth. But S. Iames geuethe vs, contrarie commandement, saing: Resiste the deuel and he will flee awaye from you."Goodman, p. 110.

"In like case may we conclude of Princes and Magistrats, thogh they be rough and frowarde: yea, thoghe before God they are wicked, vngodlie, and reprobate persons (as was Saule) yet so longe as their wickednesse brasteth not out manifestly agaynst God, and his Lawes, but outwardly will see them obserued and kept of others, punishing the transgressors, and defending the innocent: so longe are we bounde to render vnto such, obedience, as to euill and roughe Maisters because we may not take Gods office in hande to iudge of the harte any farther then their outwarde deedes do geue manifest testimony. Otherwise, if without feare they transgresse Gods Lawes them selues and commande others to do the like, then haue they lost that honor and obedience which otherwise their subiectes did owe vnto them: and oght no more to be taken for Magistrates but punished as priuate transgressors, as after I haue promised to proue."-Goodman, p. 118.

"But where as the kinges or Rulers are become altogether blasphemers of God, and oppressors and murtherers of their subiectes, then oght they to be accompted no more for kinges or lawfull Magistrats, but as priuate men: and to be examined, accused, condemned and punished by the Lawe of God, wherunto