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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70765	Anti-Paræus, or, A treatise in the defence of the royall right of kings against Paræus and the rest of the anti-monarchians, whether Presbyterians or Jesuits. Wherein is maintained the unlawfulnesse of opposing and taking up arms against the Prince, either by any private subject, inferiour magistrate, the states of the Kingdom, or the Pope of Rome. Confirm'd from the dictate of nature, the law of nations, the civill and canon law, the sacred scriptures, ancient fathers, and Protestant divines. Delivered formerly in a determination in the divinity schooles in Cambridge, April the 9th. 1619. And afterwards enlarged for the presse by learned Dr. Owen. Now translated and published to confirme men in their loyalty to their king, by R.M. Master in Arts.	Owen, David, d. 1623.; Mossom, Robert, d. 1679.	1642 (1642)	Wing O703; ESTC R6219	56,080	108

bloodshed than the nine years which He reigned with Tyranny The Athenians drove out one Tyrant and brought in Thirty Rome by renouncing Kings did not take away Tyranny but chang'd it That of the Countryman is old Antigonum effodio I Dig up Antigonus when an ill Lord was succeeded by a worse And who is it that knows not the Fable of the Ulcerous Man When the Passenger would have driven the Leeches from off his sores it is said he cryed out Suffer oh suffer them to be these being full suck lesse but being struck off others will come on which feed more hungerly and bite more sharply Histories do relate That many Tyrants have been expold many slain but seldome with benefit to the Common-wealth The slaying of a Tyrant cannot be with a good Conscience Grant it that the slaying of a Tyrant is for the Common Good yet can it not stand with a Good Conscience because it is forbidden by God In a Tyrant three Powers concur of a Father of an Husband and of a Master The Sons cannot banish their Father the Wives may not desert their Husbands nor the Servants chastise their Masters much lesse may the Subjects deprive their King of his Dominion But be it so that they may if he degenerates into a Tyrant since there are many kinds of Tyrannies shall they all have the like reason of condemning the King where the punishment is not proportioned to the fault it is unjust and the fore-runner of a greater Tyranny You cannot be ignorant Paraeus that there is a threefold distinction of Tyranny one doth rage against the humane Laws for a private Benefit with a publique mischiefe another doth violate the Divine Law to the dishonour of the Creator A third doth trample upon both Humane and Divine Laws contrary to all Justice and Piety I confidently aver That all Tyranny whether it offer Violence to God or Man ought to be suffered and may not be abrogated but by him who alone doth unloose the Bond of Kings and girdeth their Loines with a Girdle Job 12.18 Solomon sinned most wickedly by Polygamy and Idolatry without the diminution of His Majesty or amission of his Kingdome Ahab Tyrannously murdered Naboth persecuted the Prophets with Exile and Death he banished Gods true Religion and by his Authority established Baals false Worship whom neither the Inseriour Magistrate nor consent of the People presumed to represse for his Tyranny I confesse Jehu did it by a Power Extraordinary given to him from Heaven not committed to him from the Laws What then could not be done without the Heavenly Oracle at this Day cannot be done without the contempt of the Divine Deity contumely to the Sacred Majesty and mischief to the Common-wealth Hence is that of Peter Martyr God Armed one only Jehu against his Lord which as it was peculiar so is it not to be drawn into example Note And after a few words he tels us That certainly if it be lawfull to cast out of their Kingdomes those who rule wickedly no Princes or Kings will any where be safe for although they govern justly and piously yet can they not alway satisfie the People loc com Clas 4. c. 20. p-965 Neither doth this moderating condition swerve more from true Divinity then from Civill Policy as Bodine hath observed de Repub. l. 2. c. 5. If the Prince be absolutely supreame as are the true Monarchs of France Spaine England Scotland Æthiopia Turcia Persia Muscovia whose Power is not doubtfully questioned nor their high Soveraignty with any of their Subjects divided in this case it is no waies lawfull for any one in particular or for all in generall to attempt any thing de facto or by Order of Law against the Honour and Life of the Prince of Monarch although he hath committed all the kinds of wickednesses and cruelties which tongue can name For as concerning the Order of Law the Subjects have no jurisdiction over the Prince on whom depends all the power and authority of Commanding and who not only can recall from the Magistrates all the power of Judicature committed to them but also he being present the power and jurisdiction of all Magistrates Corporations Colledges Orders and Communities doth cease as we had said before and shall speak more fully afterwards Thus Bodine The Second Moderating Condition David Paraeus When he will inforce them or others of his Subjects to manifest Idolatry or Blasphemy Doctor Owen Christ he lived under the Empire of Tiberius the Principality of Herod and Praesidency of Pilate The Apostles flourished under Caligula Claudius Nero Demitian All Christians lived under Persecutors for the the space of three hundred Years Hiberius Hosius Athanasius Nazianzen Hilary Ambrose Chrysostome Augustine Hierome and many others watered the Church of God with their holy Life and sound Doctrine above a thousand Years from the Birth of Christ of whom not one hath once opened this Mystery But I will nor contest with your Paraeus from their negative authority Christ submitted himselfe in all things not forbidden by the Divine Law to Tiberius Herod Pilate He himselfe performed all the duties of Subjection and gave command that all Christians should performe the like The Apostles declined neither to the right hand nor to the left from the Doctrine of Christ The Christians which were at Jerusalem when James suffered Martyrdome were more in number and greater in Power than were the Persecutors of the Apostles But through the fear and reverence they had of God they suffered themselves to be slain by a few rather then that they would slay any as that Roman Clement relates it recognition lib. 1. f. 9. With the Sect of Christians saith Tertullian it is lawfull to be slain it is not lawfull to slay in Apolog. None of us saith Cyprian when he is apprehended resisteth although our number be the greater ad Demetrianum The Souldiers under Julian the Apostate saith Augustine did distinguish the Lord Eternall from the Lord Temporall and yet for the Lord Eternall they were subject also to the Lord Temporall Upon Ps 124. Because I fear God saith Gregory the Great I fear to intermeddle in the Death of the Lombards In Epist ad Sabinianum As for mine own particular Paraeus If Kings shall draw Men on to Idolatry I had rather imitate the Saints in their observancy than you in your insolency and that I should chuse this rather the Divine Law doth admonish and incite A Law is extant against those who shall seduce and draw aside to Idolatry and Blasphemy Deut. 13.6 If thy Brother the Son of thy Mother or thy Son or thy Daughter or the Wife of thy bosome or thy Friend which is as thine own Soule entice thee secretly saying Let us go and serve other goods c. The Law is expresse concerning a Brother a Son a Daughter a Wife a Friend but as concerning a Father in Husband a Master there is not a Word in the Law The Law therefore extends

ANTI-PARÆUS OR A Treatise in the Defence of the Royall Right of KINGS Against Paraeus and the rest of the Anti-Monarchians whether Presbyterians or Jesuits Wherein is maintained the unlawfulnesse of opposing and taking up Arms against the Prince either by any private Subject inferiour Magistrate the States of the Kingdom or the Pope of Rome Confirm'd from the dictate of Nature the Law of Nations the Civill and Canon Law the Sacred Scriptures Ancient Fathers and Protestant Divines Delivered formerly in a Determination in the Divinity Schooles in CAMBRIDGE April the 9 th 1619. And afterwards enlarged for the Presse by Learned Dr. OWEN Now Translated and Published to confirme Men in their Loyalty to their King By R. M. Master in Arts. Printed at York by Stephen Bulkley 1642. To the Honourable Sr. THOMAS GLEMHAM KNIGHT Collonell Generall and Governour of the CITY of YORK Sir A Brest Fortified with Loyalty is the CITY of Refuge this Worke flyes to whereof your Noble Selfe being Governour it craves with Boldnesse a Gracious Entrance and doubts not of your Favourable Protection If my particular Duty did not engage me your Noble Worth would soone Invite me to Dedicate my Labours to your Honourable Patronage for who shall better Patronize that Worke whose Subject is Loyalty than he who is a Loyall Subject who better encourage the Pen in the Cause of Kings than he who with Glory hath engaged his Sword in the Kings Cause But Sir I will not detract from your Worth by presuming to declare it being a thing better known by your Actions than I can expresse by Words Onely this whilest this CITY gloryes so much in being under your Government the Souldiers under your Command give the Scholler leave to glory in being under your Patronage Goe on Sir in your Loyalty to the Crown and God shall Crown your Loyalty let your aime still be Gods Glory and your Soveraignes Honour and that shall make for your Soules Happynesse and this Kingdomes Peace Sir York March the 10. 1642. Your most humbly Devoted Servant R. MOSSOM To the Reader wishing Loyalty and Peace COurteous Reader If thou enquirest after the Author know he was a Man of so much Piety as to write nothing but what his conscience told him was the Truth and of so much Learning as to maintaine the Truth he writ Howsoever then thou dost censure the weaknesse of the Translatour yet cast no aspersion upon the Authour Let him Rest who is departed to his Eternall Rest and hath left this Worke as a Lecture of Loyalty which if thou readest shall either helpe to convince thy Conscience or without Repentance to condemne thy Soule Take heed therfore to thy self that whilst thou resists a Gratious King thou resist not the Holy Spirit too who is the Spirit of Truth It is as well out of love to thy Soule as duty to my Soveraigne that I have published this present Treatise in thy Mothers Tongue That if thou hast lift up thine hand against thy King in Rebellion thou mayst lift it up again to God in Prayer for Pardon and that as thou desirest to professe thy self a true Christian thou mayst declare thy selfe a true Subject This Worke was written above twenty yeares since and therefore free from the prejudice of the Times envy and flattery And know such hath bin my faithfulnesse in the Translation that I have rather chosen to lose of the Lustre of the Stile than to detract from the Sincerity and Truth of the Matter The Language is plaine being intended especially for the Vulgar who most need instruction in this lesson of Loyalty their disobedience arising from their Weaknesse though others from their Wilfulnesse whose Judgement will be the greater Let me prevaile with thee Christian Reader to lay aside all private Respects which may prejudice the Truth of this Worke for Saint Augustines rule is most firme quamdiu blanditur sibi dulcis est iniquitas amara est veritas Truth will taste bitter to that Palate which pleaseth it selfe with the sweetnesse of Impiety Do thou with as much Sincerity read as the Authour writ and when thou art convinct in judgement how great an Impiety it is to rise up against a most Wicked Prince consider what an height of Impiety they arise to who rise up against a most Pious King if they receive to themselves Damnation who resist a Nero a persecuting Emperour what shall they receive to themselves who take up Arms against our Charles a most gracious Soveraigne if it be a Sinne to oppose that King who violates how great a Sinne is it to injure thy King who protects the Laws of the Kingdome I will not detayne thee longer from that Satisfaction thou shalt receive in perusing this Booke there thou shalt find all the Adversary's objections fully answered the truth it selfe fully cleared be obedient to the Truth and I doubt not but thou wilt be loyall to thy King If otherwise take this with thee at thy Farewell Qui insurgit in Christum Domini insurgit in Dominum Christi he that riseth up against the Anoynted of the Lord riseth up against the Lord of the Anoynted The Preface AFter that the People of Israel had escaped the darkenesse of Ægypt and the Wildernesse they were infested from the East by the Ammonites from the West by the Philistines from the North by the Assyrians and from the South by the Ægyptians So even now the Faithfull Flocke is every where from every place Impugned whilst Tyranny rageth Heresie prevaileth Schisme overspreadeth Hypocrisie deceiveth and all Impiety encreaseth against the soundnesse of Faith the fervour of Charity and the integrity of Life to the seducing if it were possible the very Elect of God whom Christ hath committed also to the Trust of Kings by whose Laws the Church is fortified and by whose Arms she is defended against the incursion of the Enemyes the perfidiousnesse of Heresie the divisions of Schisme the flattery 's of Hypocrisie and the corruption of Manners Deceitfull Ministers leave no stone unmoved that they may exclude the King from the charge committed to him which they endeavour by denying the Authority Regall in matters Ecclesiasticall by taking away the Royall Power in matters Politicall and by usurping the Soveraignty in both The Authority Ecclesiasticall is deny'd by the Papists Christians ought to be subject to Kings as Supreame that is true indeed but in those things only which appertain to the State Politicke So Bellarm. de Pontif. l. 1. c. 7. By the Disciplinarian The Civill Power is referr'd to things Earthly and Temporall but the Ecclesiasticall is referr'd to things Spirituall and which appertaine to the Worship of God from whence it is that the Ecclesiasticall Power is usually stiled jus poli the right of Heaven the Civill jus soli the right of Earth So Bucan loco 43. Sect. 5. Majesty must creepe on the ground whilst those our Spirituall Masters placed in the Clouds doe from high behold it below them

not it selfe to them therefore the Son is not bound to appeach his Father nor the Wife her Husband nor the Servant his Master secretly inticing or forcibly compelling him to Idolatry and although the appeachment of Father Husband or Master is not expresly forbidden yet because God gave an absolute and perfect Law to which nothing may be added and from which nothing may be detracted that is understood to be forbidden which is not exprest but especially because Penall Laws are to be restrained as Tostatus hath it upon Deut. 13. q. 3. That which is not lawfull to do or at least which God requires not to be done against a Father an Husband or Master we may by no means do against the King who as is before said is the Father of His Country the Husband of the Common-wealth and the supreame Lord of all His Subjects Lastly this Condition is repugnant to the Evangelicall precepts for if they be Blessed Note who do suffer Persecution for Righteousnesse sake then are they not Blessed who will not suffer Persecution for Righteousnesse sake because in that they doe nor suffer but rise up against their Persecutors they are convinced of sinne and by sinning get to themselves Damnation The Third Moderating Condition David Paraeus When some horrible injury is offered them Doctor Owen Christ himselfe suffered horrible injury which Peter willing to Vindicate he was repressed by our Lord. The Persecutors in the times of the Primitive Church did afflict the Christians with horrible injuries and under Constantius the Arrian Emperor the Catholique Faith did suffer the most Horrible of Injuries which in the former and purer age of the Church did not so much as think of Revenge Baronius himselfe will witnesse it who writing about the Yeare 350. saith When Christians first began to be Antimonarchians Hee first the Christians Captain enraged with a cursed desire of reigning conspired against the Christian Emperors whereas in times past not so much as a Common souldier could be found who sided with the rebelling tyrants against the Emperors although they were Heathens and Persecutors of Christians From Christ those Christians and true Catholiks did the Faithfull learn their patience under the Turkish cruelty and the Protestants under the Popish Tyranny which I think Pareus I will speak freely The evils which follow upon the Doctrine of Antimonarchians You do horrible injury to Christ himself all good Christians yea even to mankinde by this your Doctrine which now rageth throughout the Christian World to the conspiracies of Citizens slaughters of Princes and proscriptions of Kings to the ruine of the Faith and almost utter destruction of Christianity it selfe Paraeus condemned by King James the Bishop of London and his Clergy and by the whole Universitie of Oxford From whence it was that the most Soveraign King Head under Christ of the Church of England the true Defendor of the Catholique Faith and assertor of the Christian Truth purged your Commentaries with sire The Bishop of London a Man greater than praise can make him born to the good of the Church of the Country and of Learning it selfe together with his whole Clergy condemned this your fourth question concerning the Civill Power of Heresie and Sedition Your foure Propositions brought to strict Examination the Universitie of Oxford did not weigh in a Popular Scale but corrected them by the Gold-Smiths Ballance and that by a Publike Decree of the whole Universitie Why might not our Soveraign King commit to the revenging Flames why might not the Orthodox Bishop passe sentence and condemne why might not the Academian Muses altogether banish what Christ the Apostles Fathers Schoolemen Protestants and more moderate Papists have all at all times in all places utterly rejected Of so great an heap I will give you a small handfull Antimonarchians opposed by Christ Christ I say unto you that ye resist not evill but whosoever shall smite thee on the one Cheeke turn to him the other also Math. 5.39 Apostles Peter This is thankworthy if a Man for Conscience towards God endure griefe suffering wrongfully for what glory is it if when you be buffeted for your faults you take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God 1 Pet. c. 2. v. 19. Ancient Fathers Tertullian One Night could worke our revenge abundantly with a few fire-brands were it a thing lawfull with us to render evill for evill far be it that the Divine Sect should either seek revenge by humane fire or grieve to suffer that whereby it is approved So he in his Apology Tell me Paraeus how could Tertullian live under the Sword of Persecutors without horrible injury Nazianzen Julian was repressed by the Tears of Christians which many abundantly shed having that onely remedy against the Persecutors in Julian orat 1. They had other remedy Paraeus being Judge If Julian the Apostate the vilest of Emperours had offered some hainous injury to the Christians Ambrose It was required of me that I should appease the People I answered It was my part and Duty not to stir them up it was in the hand of God to appease them Epist 33. It had been here your part Paraeus to have stirted up a Popular Revenge for the hainous injury offered by the Arrian Emperor Prosper of Aquitania Let present evils be endured till the promised blisse be obtained let the unfaithfull be born with by the faithfull and the plucking up the Tares differed although the wicked rage yet is the cause of the just even in this time the better who by how much they are assaulted the more fiercely by so much they are Crowned the more gloriously Sent. 99. Declare to us Paraeus what shall be the violence of the wicked against the Righteous without horrible injury my dulnesse cannot apprehend it Bernard If all the World should conspire against me to force me to attempt any thing against the Royall Majesty yet would I fear God and not dare rashly to offend the King ordain'd by him for I am not ignorant how I have Read he that resisteth the power resisteth the ordinance of God Epist 170. to King Lewis Darest thou not Bernard to remove the horrible injury offered even to the whole Clergy all whose goods King Lewis had invaded and which was worse he would heare no admonitions for Amendment or Restitution as Robert Gaguinus hath it lib. 6. without doubt either Bernard err'd or Paraeus dotes School-men Let us turn aside if you please into the Schooles where presently will meet us our Countryman Alexander de Hales who concerning the Duty of Subjects towards their Princes has these words The evill ought to be subject for the fault of their unreasonablenesse but the good f●r that Duty they owe to the Divine Ordinance and the benefit of purging themselves From whence Ambrose upon that Princes are not a terrour c. If the Prince be good he

more holy or more orthodoxe Bishops and Priests then under Theodosius yet have they not made known to us this way of avoiding the Violence of Tyranny It is shall be and hath been the common opinion of all Catholicke men agreable to the Writings of the Prophets the Precept of Christ the doctrine of the Apostles and the practise of Christians that the King which sins hath God alone to take vengeance from whom alone he takes his being whose Court he cannot decline and Judgement he cannot elude he ought not to be violated by men although he degenerate into a Tyrant and abuse that power which he hath received from God Which seeing it is so it remains that I weigh well what remains of your new Divinity David Paraeus Because against whom defence by the Magistrate is lawfull against them private defence is lawfull in case of necessity when that which is done by the Magistrate cannot be had because then the Laws arme them also who are private men But in case of necessity defence is lawfull by the Inferior Magistrate against the Superior and by the Superior against the Inferior Therefore also then private defence is lawfull Doctor Owen The absurdity of this reason concerning private defence Paraeus follows his old wont He confounds things different and unlike as if they were the same and by comparing things different he cunningly draws the unwary Reader into the Trappe Those things which are invol'd by him in a multitude of words I will declare more plainly The sonne hath the same Power over the Father that he hath over the Servant the Wife over the Husband which she hath over the Handmayde the Servant over the Master which he hath over the Slave the Marriner over the Ship-Master which he hath over the Pirate The Subject over the Prince which the Traveller hath over the Robber He that proves this shall be crown'd with Hellobore and drinke till he surfeit The purging Iuice that whole Anticyra affords That which follows concerning the threefold Power of the Superiour against the Inferiour and the Inferiour against the Superiour and of private revenge against them both is turned over and over and with it's confused turnings exceeds my capacity neither have I what to answer Yet the Divine Law hath which is the Rule of our words and actions which no man ought to swerve from Concerning the King it is commanded Destroy him not for who can lay his hand on the Lords anointed be guiltlesse 1 Sam. 26.9 Christ the eternall Law-giver and the faithfull Interpreter of the Law given The Apostles whom Christ endued with the graces of the Holy Spirit and with infallibility of Judgement for the direction of all Christians The truely Apostolicall Men and all Christians who in the time of the ten Persecutions have illustrared the whole World with their Faith and Charity and sealed the Orthodoxe Doctrine with their Blood Christ I say the Apostles and Apostolicall Men all patiently suffered Kings most infamou● for their Tyranny Wickednesse and Cruelties and not onely patiently suffered but also performed all Honour and Reverence to them and taught all indifferently to doe the same by Word and Example Not for wrath but for Conscience sake as in the presence of the living God who alone is the Witnesse greater then all exception of their innocency and free Subjection That which Christ taught and did a Christian ought not to gainsay and if he doe were he an Angell he shall incurre the heavy course of an Anathema The King that Steward which the Lord not the Servant may cast out Besides the King is the Minister of God and that great Steward which Christ hath set over his whole Family If that Steward shall beginne as that wicked Servant in the Gospell to despise his Lord to neglect his duty to smite his Fellow-Servants to eate drinke and be drunken it is not in the power of the whole Family not of the Pope not of the States of a Kingdome not of the promiscuous Vulgar if they be in the Family of Christ to remove the Steward constituted and for over them all by their Lord the comming of him that appointed him is to expected who alone can call the Steward to account and put him out at his pleasure Therefore Paraeus you do talke in vaine of a lawfull Means to depose Kings quest 3. pag. 49. Yet neither can commend the Author nor designe the Executor nor determine the forme thereof I inquire for the Authour in the Word of God not in your Commentary's which being without witnesse is without Reason and deserve no beleife I desire the executour not confirmed by humane Appointment but by Divine Authority It is Adulterate Impious and Sacrilegious saith Cyprian which is instituted by humane presumption that the divine ordinance should be violated That which you inculcate concerning the Brethren of the Kingdome is a meere Dotage and has no being but in your braine God is not the Authour of this Anarchy neither may man be the Executor One man compared with another is either his Superiour his Equall or his Inferiour the Superiour is no way 's Subject to the Inferiour the Inferiour is every way Subject to the Superiour and an Equall has no Rule over his Equall That the matter may be the more evident in this Supposition view well the Jewish Polity The manner of the Jewish Polity with the degrees and order thereof the Decurians are above the people the Quinquagenarians above the Decurians above them the Centurians over whom the Tribunes bear rule over them the Seventy Elders of whom Moses alone is Judge who is Subject neither to each severall nor to all joyntly but to God alone He himselfe that I may use the words of Ambrose was held by no Laws because Kings are free from the bonds of offences and are not cal'd to puishment by any Laws being secure in the power of their Empery Thus he upon the 50 Psalme As concerning the Meane themselves I deny not but that there are some ordained by Christ which the Saints long since have used The meanes to avoyd or destroy Tyranny and Christians ought alwayes to use such as are Flight Patience Prayers and Teares Christ himselfe sought his safety by Flight The Martyrs offer'd up their Soules to God with patience and by Patience the Confessours preserv'd the Faith entire By Prayers the Sons of the Church have still overthrown the Tyrants whose Ensigne-Bearer and Captain of the Lords Host Saint Ambrose has these words I know not how to warre I know how to greive I can weepe I can mourne against Arms Souldiers Gothes my teares are my we apons otherways I neither can nor ought to resist In his Oration against Auxentius post Epist 32. Basil the great well appointed for Battell I will not saith he betray the Faith through the losse of Goods through Banishment or Death I have no wealth more than a torne Garment and a few Bookes I sojourne