England taught non-resistance as the condition of its own survival.

How deep-rooted this doctrine had become in the course of the
seventeenth century the writings of men like Mainwaring and Sanderson
sufficiently show; yet nothing so completely demonstrates its widespread
acceptance as the result of the Revolution. Four hundred clergy
abandoned their preferment because James ruled by Divine Right; and they
could not in conscience resist even his iniquities. An able tract of
1689[10] had collected much material to show how integral the doctrine
was to the beliefs of the Church. Had William's government, indeed,
refrained from the imposition of the oath, it is possible that there
might have been no schism at all; for the early Nonjurors at
least--perhaps Hickes and Turner are exceptions--would probably have
welcomed anything which enabled the avoidance of schism. Once, however,
the oath was imposed three vital questions were raised. Deprivation
obviously involved the problem of the power of the State over the
Church. If the act of a convention whose own legality was at best
doubtful could deprive the consecrated of their position, was the Church
a Church at all, or was it the mere creature of the secular power? And
what, moreover, of conscience? It could not be an inherent part of the
Church's belief that men should betray their faith for the sake of
peace. Later thinkers added the purely secular argument that resistance
in one case made for resistance in all. Admit, it was argued by Leslie,
the right to disobey, and the fabric of society is at a stroke
dissolved. The attitude is characteristic of that able controversialist;
and it shows how hardly the earlier notions of Divine Right were to
die.

[Footnote 10: _The History of Passive Obedience_. Its author was
Jeremy Collier.]