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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	king_n	prince_n	queen_n	3,203	5	6.8163	4	false

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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

and dispise it as profane Augustine was of another mind In quaest mixt 35. when he taught That the King hath the Image of God as the Bishop the Image of Christ yea by so much the more excellently doth he expresse the Divine Image by how much the glory of a Judge is more excellent and his Majesty more illustrious then that of the Priest I appeale to your own Consciences good Men what and how great thinke you was the Power of ancient Emperours by whose sacred command Churches have been dedicated Bishops invested the Clergy exempted and Synods assembled in which themselves sate Presidents and confirmed their Decrees thereby establishing the Faith overthrowing Heresie ob●iging Clergy and Laity to the worship of God oppointing all things requisite for the excercise of Religion and ordering by their Laws the forme of outward Worship and all this they did by a lawfull power as Socrates in prolog l. 5. and as Saint Augustine expresly and elegantly de civit Deil. 5. c. 24. yea to the safety of humane things and necessity of the Church as one of the Popes himselfe has confest Leo ad pulcherimam Augustam where he saith Humane things cannot otherwise be safe than as they pertaine to the Divine Profession and be defended by Regall and Priestly Authority The Power Civill is taken away by the Papist Supreame Princes are obnoxious to the Laws by all Law Naturall Nationall and Positive and it is in the power of the Common-wealth to require againe the authority it has committed to the Prince for the publike good and to exauthorize the King if he shall evilly administer So Parson in Doleman par 1. c. 4. By the Disciplinarian The Tyranny and unjust Violence of the Superiour Magistrate ought to be restrain'd by the ordinary power which in every Polity is either the Inferiour Magistrate or the consent of the People So Paraus in Epist ad Rom. c. 13. quest 4. prop. 2. The Soveraignty is usurped in both by the Papist Judgement concerning the King belongs to the Pope to whom is committed the charge of Religion therefore it is the Popes right to judge the King to be deposed or not to be deposed So Bellarmine de pont l. 5 c. 7. By the Disciplinarian The Presbytery is erected in the Church as Christs Tribunall Who then shall exempt Kings and Princes from their Soveraignty not humane but divine and not be guilty of Treason against the Majesty of Christ So Beza de presb p. 116. Hence forwards let Kings cease their care of Religion the Pope will undertake that charge and so will the Presbytery the Pope in his Kingdome the Presbytery in it's Dominion If any Secular Prince shall put in his sickle to cut down this standing corne of the Popes or this new-sprung hearbe of the Presbytery he shall not escape unpunished the Popes thunderings and the Consistoryes lightnings shall pursue him the People equally bewitched with errour one where assists the Pope another where the Presbytery but every where resists the King that he may learne poore King at length To hold his Scepter and to lay it down At 's Peopl's favour and at 's Peopl's frown About foure yeares since when according to the order of our University after I had taken the degree of Doctor it was imposed upon me to determine a controversie in Divinity my duty did require me to assert the free and absolute Power of Kings against David Paraeus and the Anti-monarchians Which assertion when I had intended to have kept reserved provoked by the rashnesse of an heady young man in Oxford I have presented to publike view having been more severely examined and more largely explained I appeale to thy own Conscience whosoever thou art O Christian and Faithfull Subject whether doth this usurped Tyranny over the Lords anoynted ones favour at all of the Spirit of Truth is not this discording concord of false Brethren fit to be committed to the fire fit to be exploded with the unanimous contempt of all Christians the Fathers of old both thought and writ more holily both according to the Prescript of the divine Law and Rule of the Gospell Tertullian God alone it is in whose power onely Kings are to whom they are second after whom they are first above all men before all Gods in Apologet. Agapetus The Emperour is equall to every man in the naturall essence of Body but equall to a God president over all in the powerfull excellency of Dignity for he has not on Earth any higher than himselfe Therefore it behooves him as a God not to be carryed away with wrath as a Mortall not to be lifted up with pride for though he be honour'd with the divine likenesse yet is he fram'd of the earthly dust whereby he is taught that he preserve a just equallity towards all Paraenet ad Justin Imperat Gregorius Magnus Therefore is there power given to the Emperour from Heaven over all men on Earth that the way to Heaven might be laid open and the further spread that so the earthly Kingdome might be subservient to the Heavenly Epist 91. l. 1. This most sacred Majesty which God himselfe hath ordained Christ confirmed and the Orthodoxe Church perpetually reverenced I now endeavour to vindicate from the injury of seditious men and that with solid Reasons drawn even from Nature the Law of Nations the Civill Law Canon Law the word of God the sayings of the Fathers and the writing of the Protestants All which are so truly fairely and sincerely alledged that I neither feare the Judgement of the Reader nor the calumny of the Adversary Thou pious Reader and Loyall Subject live well and farewell If ought thou know'st that better is to me impart If not use these with me and so thou friendly art The Contents The Question stated Pag. 1. The Terms explain'd pag. 2. The Agreement of Presbyterians and Jesuits pag. 3. The foure Propositions of Paraeus are refuted Concerning 1. the Excommunication of Kings pag. 5. 2. the Power of the inferiour Magistrate pag. 11. 3. the duty of a private Man pag. 47. 4. private revenge in case of necessity pag. 57. The absolute Power of Kings is confirm'd From the Dictate of Nature pag. 68. the Law of Nations pag. 69. the Civill Law pag. 74. the Canon Law pag. 77. the Holy Scriptures pag. 78. the Ancient Fathers pag. 84. the Protestant Divines pag. 85. ANTI-PARAEVS The question Stated The Position It is not lawfull to resist the King violating the Fundamentall Laws of the Kingdome DIvers Men in this our Age have handled this controversie Divers Waies whilst the Pontificians contend to have the Royall Scepter submit to the Roman Purple the Presbyterians to the States of the Kingdome and in some cases to the provoked Multitude and the Protestants to God alone David Paraeus A Palatine Divine in the Year 1612. writ very elegantly coucerning the Lawfull Right of Kings in the behalfe of the then Soveraigne and most potent Prince King of

Kings who do not observe the Law of God or hinder those that are observers of it or be persecutors of them and that I may speak in one Word who do not governe according to the Prescript of the Divine Law they do ipso jure lose their Kingdoms and deprive themselves of all Honour Dignity and Power They who list to take in this Dunghill let them reade Joannes Baptista Fichlerus The names and writings of the Anti-monarchians de jure Magistrat offic Subdit fol. 15. Franciscus Fevardentius upon Hester pag. 89. Creswell in Philopat pag. 194. Vindicias contra Tyrannos quest 3. pag. 189. The Tract de jure Magistrat quest 6. pag. 155. 275. Lambertus Danaeus de Politi● Christiana lib. 3. cap. 6. pag. 221. Joannes Althusius in Politicis cap. 14. pag. 146. cap. 15. pag. 195. Whose raging madnesse all true Catholiques do and have detested For The power of Rule is not founded in Grace which neither can Goodnesse conferre nor Wickednesse take away David Paraeus In which case also we must rather dye than unlawfully resist We have the Lacedemonians for an example who when the Conquer●urs commanded those things which were against their Laws and Customs they said If y● command things more harsh than death we will rather dye And Aristotle in his Ethicks doth advise rather to dye than to suffer a Mans selfe to be compel'd to dishonest things lib. 3. cap. 1. Doctor Owen Resistance of the Superiour unlawfull Speak out Man that we may know you Do you beleive there is any lawfull Kind of Resistance for the Inferiour against his Superiour Christ the eternall Law-giver doth simply condemne all unsheathing of the Sword without the order of authority Paul the Interpreter of the Law forbids the Faithfull all resistance Peter the chiefe of the Apostles commands Subjection to every Creature which hath an higher Power where all is spoken properly of Superiours without a difference of good or bad and to all Inferiours indifferently without limitation of either Layity or Clergy of Order Degree or Dignity Parae●● therefore doth ill distinguish here where the Divine Law admits no distinction the Admonitions of Philosophers and Examples of the Heathen may induce to the information of Manners to the explication of Loyalty or confirmation of the Faith they availe nothing in these we have a more firme Word of Prophesie and more famous Examples of Saints Thou shalt not speak evill saith Moses of the Ruler of thy People Exod. 22.28 Touch not mine Anoynted saith David 1 Cron. 16.22 Rise not up against the King Prov. 30.31 Who may say unto the King what dost thou Eccles 8.3 Curse not the King no not in the heart Eccles 10.20 as for Examples David that famous Prophet when he had King Saul guilty of Impiety Tyranny and great wickednesse delivered into his hands yet would he not touch him By which Example he would instruct men that the punishment of Kings is to be committed to God alone and that it is not lawfull for any Man not onely to lift up his hand against the Prince but also to violate that Sacred Majesty Note so much as in Word Elijah did not resist but fly from Ahab that Enemy of Religion neither did he stir up any to Rebellion Isaiah sawn into two by Manasses Jeremiah shut up in Prison Daniel cast to the Lyons the three Children thrown into the hot fiery Furnace Amos struct through the Temples Zacharias overwhelmed with Stones at the Threshold of the Temple Peter Crucified with his Head towards the ground James slain by the Sword Bartholomew beate with Clubbs Matthew and Paul beheaded that I say nothing of the glorious Company of Martyrs who have honoured the Church of Christ by their holy life and propagated the fame by their precious death But what Popular tumult was amongst them Who of them was an Author of Rebellion Which of them put the Inferiour Magistrates in minde of this duty or imployed their ayde by way of Petition or Appeale Which of them did either curse or revile their Persecutors The Christians of ancient Faith would not oppose themselves against the Superiour Power in Defence of the faithfull Brethren They thought it much better that the Just should suffer though unjustly for true Justice sake than that they should offer any violence to the Magistrates under Pretence of feigned Justice though wicked Persecutors David Paraeus By the Example of David refusing to kill Saul a Tyrant when it was in his Power to doe it 1 Sam. 24.26 Doctor Owen When it was in his Power Paraeus That is most properly in a Mans Power which is a Mans Right so that what he doth he doth Lawfully Yea but David might have done it Lawfully saith Bucan loc 49. Sect. 77. yet he would not doe it David the greatest opposers of Anti-monarchians David therefore was herein the worst of Men a Violator of the Publick Peace and true Piety an Enemy of his Country a Neglector of his Friends 〈◊〉 Desertor of his Duty who with one Act and little or no Labour by the Death of the Tyrant whom he might have slaine safely and justly had delivered the Church from error the Commonwealth from Tyranny his Fellow Sufferers from Injury and himselfe from Persecution David wanted many Teachers such as we have at this Day abounding amongst us as well in the Reformed as in the Roman Church who might have admonished him of this duty where there as a private Man yet suffering horrible injury or as an Inferiour Magistrate Invested with the ordinary Authority Of whom I would aske one question Whether or no have the Subjects Private or such as are placed in Magistracy any greater Right or Lawfull power against the King than that which David had against Saul The Authour of that Book called Vindiciae contra Tyran doth affirme That David could doe nothing against Saul for the defect of the Ordinary Power because he was not one of the States of the People whom Paraeus also in this place ranks with the Common People and private Subjects What was he a Man famous in Peace powerfull in Warr Son in Law to the King appointed by God for the Kingdome who went in and out before all the People whom all so dearely loved and above all so much honoured and reverenced And was not he one of the States of the People This one onely Example were there not another to be found in Sacred or Prophane History doth demonstrate by a necessary Consequence That no private Subject or publike Magistrate hath any lawfull Power against the King whom they may either punish with Death thrust out of his Kingdome reduce into Order by violence or deprive of his Dignity David Paraeus Lastly the Arguments brought in the beginning for the negative part do all tend to this and only confirme this Proposition of the duty of Christians who are meerely private Men. Doctor Owen Against these Positions which Paraeus undertook to

was feigned and therefore spoken to flatter the King I will adde the opinions of others the most learned of that age who lived under the Crosse of Persecution who wrote in the troublesome time of Banishment and who suffered most cruell Death for the Truth of Christ William Tyndall an Exile for Religions sake and Martyr under Charles the fifth put forth a Booke concerning a Christian mans obedience in the nineteenth yeare of Henry the eight's Reigne when the Cardinall a Butchers Sonne led away the Lambs of Christ by flocks to the Slaughter in which he describes the authority of the King and the duty of Subjects according to the rule of the Gospell David saith Tyndall spared Saul if he had slayne him he had sinned against God In every Kingdome the King who hath no Superiour judgeth of all He that attempts any mischiefe to the Prince being a Tyrant or Persecutor or with a stubborne hand toucheth the Lords anoynted is a Rebell against God and resists Gods Ordinance As often as a private man offends he is held guilty to the King when the King offends he ought to be reserv'd to the tryall and vengeance of God And as it is not lawfull to resist the King upon any pretence whatsoever so is it not lawfull to rise up against the Magistrate who is sent by the King to execute those things which are commanded by the King Thus he Robert Barnes condemned to the fire in the year 1541. in a Tract concerning humane constitutions he prescribes the best forme of obedience to Subjects living under wicked Princes If the King saith he endeavouring to root out the faith of Christ shall forbid the hearing of the Word or receiving of the Sacraments under the penalty of some great Fine or danger of Death God is to be called upon with faithfull prayers the King petitioned with humble supplications that he will be pleased to revoke his decree if he will not doe it it becommeth a loyall Subject to cleave to the Truth and patiently to bear the violence offer'd by the King He that cannot fly a raging Persecutor let him patiently suffer the losse of goods the tearing of his members yea a Christian ought to suffer most cruell death for the truth according to the example of Christ whosoever shall rebell for Religions sake shall be guilty of eternall damnation Thus Barnes They who in the Reigne of Queene Mary renounced Popery refused to believe the breaden God were constrained to undergo the most exquisite kinds of torments after many Calamities Miseries Chains Fetters Hunger Thirst Cold and other Punishments great without measure many without number being condemned to the Flames they offered up their holy Soules an acceptable Sacrifice to God of whom not any man either in his fore-spent life or brought to the place of punishment being now laying down his life did contemne the royall Majesty though so cruell No man cursed the Queen destroying her People the Church of God contrary to her publicke protestation no man was found who refused obedience yea no man who did not humbly pray for her So the Men of God and dutifull Subjects by leaving to posterity a famous example of obedience and patience by leading an innocent life free from sedition they sealed with one and the same blood the duty of Allegiance and the purity of their faith We have not now place to speak of the Protestants under Ferdinand Maximilian and Radolphus Emperours of Germany and under Elizabeth of blessed memory Queen of England God I hope will grant an opportunity I cannot passe by one anoynted by the Lord with the oyle of saving Grace and singular Knowledge above his fellows the pillar of the Church the prop of the Common-wealth a most expert Champion of Christ against Anti-Christ and the new Arrians a most invincible Warriour in the cause of Kings against the Papall Tyranny the Cardinall impostures and Puritannicall seditions the restorer of the Episcopall Dignity and most eager opposer of the Presbyteriall Anarchy the Defendor of the Catholick Faith the truly peaceable King in his golden treatise concerning the true Law of free Monarchy pag. 48. The wickednesse of him that ruleth ought not to subject the Ruler to them over whom God hath appointed him to be Judge if it be not lawfull for a private man to prosecute an injurie against a private Adversary seeing God hath committed the sword of Vengeance to the Magistrate alone how much lesse dost thou think it lawfull either for all the people in generall or some in partiticular to usurpe the sword to which they have no right against the publicke Magistrate to whom alone it is committed Thus the most royall King Seeing the Papall and Tribunitian power is contrary to Nature is disalowed by the Law of Nations the Civill and Cannon law seeing it can find neither foundation in the Word of God nor patronage from the Ancient Fathers nor entertainement with the most learned of the Protestants but is rejected antiquated and exploded by all with one mouth I confidently aver that it is the meer devise of Papists and Puritans seditious men odious to God injurious to Kings devised to the ruine of the Common-wealth and destruction of Religion Therefore I conclude according to the Dictate of Nature the Law of Nations the Civill and Canon Law the sacred Scriptures the Orthodox Fathers and most Famous Doctors of the Reformed Church It is not lawfull to resist the King violating the Fundamentall Laws of the Kingdome 1. Pet. 2.17 Feare God Honour the King FINIS

Great Brittain France and Ireland against the Papall Usurpation against Bellarmine Becanus and other Popish Parasites of the same mold The Printer Dedicated that Tract to the same Soveraigne in which the foundation of that Pontifician Tower is rased the sophisticall disputes of Bellarmine are confuted the vain Arguments of Becanus refell'd and the cunning Impostures of the Canonists forcibly retorted Yet as if he had drunke deep of the * A Lake that Watereth the Borders of Genevah and Lausama Lemanian Lake he brandishes the inferiour Magistrates Sword against Kings and greatest Emperours and affords no lesse dangerous than impious Arms to the confused and incomposed multitude and this in many parts of that Tract out of which receive these few selected The violence and tyranny of the Superiour Magistrate ought to be restrained by the Ordinary Power which in every Polity is either the inferiour Magistrate or the consent of the People This David Paraeus has quaest 4. Tract de potest civ rat 1. Against Bellarmine Becanus Danaeus Paraeus and the rest so devoutly addicted to the Popedome or the Presbytery I confidently aver That neither the Roman Bishop the States of a Kingdome nor the Tumultuous Commons have any power over Kings which offend or violate the Laws which they call Fundamentall and this I shall manifest and evince by many strong Reasons that I may give some light to the weaker sort of Men distracted with variety of Opinions that as Men placed in a Watch-Tower they may a far off discover or as Men sayling in the Haven they may without danger escape those gulfes of errors and Whirle-Pooles of Falshoods with which the Writings of Papists and Puritans do plentifully abound But in the first place to the taking away all ambiguity I will explain the Terms of the Question The Terms of the question explained I call him King who hath a Supreame Power subject to none In the Word Resist I comprehend all Power of gainsaying all commotion or confederacy against the Royall Majesty a Violator of the Fundamentall Laws is according to the Theologicall Politicks such an one as doth overthrow either all or the chiefest establisht Laws of the Common-wealth The Puritan-Papists tell us the Fundamentall Laws are I know not what contracts or conditionall Covenants betwixt the King and the People entred and establisht by Oath at the Kings first Inauguration which being broken they will have the People free and loose from all Bonds of Allegiance and Religion to their Soveraignes the Kings being ipso factor null and devested of all authority As if that Sacred Majesty given by God were confer'd by the People and that upon certain conditionall Laws at whose pleasure it is to be resigned Which madnesse I will clearly refute from the Dictate of Nature the Law of Nations the Civill Law Canon Law from Sacred Scripture Orthodox Fathers and the most famous Pastors of the reformed Church who as they have bid adieu to the Popedome so have they not sworn to the Dictates of the novell Presbytery But first give me leave to shew the seditious agreement of Papists and Puritans against the Majesty of Kings The agreement of Papists and Puritās against the Majesty of Kings Robert Bellarmine an excellently Learned Cardinal most accurately skilfull in unloosing the Knots of Controversies yet Lib. 5. de Pontif. he doth so involve this power of restraining Kings with so many subtilties that he receives no better stile from Carerius than Atheist and Politician Yet under the Maske of Mathaeus Tortus doth he impose the same upon the English Papists as the foundation of the Catholique Faith And in a Tract concerning the Temporall Power of the Pope against Barclay he concludes the same clearly and briefly from many Arguments reduced to foure heads First from the authority of some Writers Italian French Spanish German and English of whom Gregory the seventh is the first Nicholas Sanders the last he the Head this the Tayle of that Beast in the Revelations Secondly from good Scripture but bad interpretation Thirdly from politicall Reasons Lastly from Examples Of all them which stand on the Presbyterian side Lambertus Danaeus is the most Learned and in resolving controversies the most perspicacious After those many and wearisome labours against the Pontificians and Lutherans when he was now grown old he put forth his Christian Politie as his last work and in lib. 3. c. 6. he propounds as he calls it this noble question whether Christian Men and Pious Subjects may with a good Conscience change and abrogate a constituted Polity and chuse to themselves another He answers That the Supream Magistrate violating the Fandameutall Laws of the Kingdom may be deposed by godly Subjects and that with a good Conscience And lib. 3. c. 6. he affirmes That Judgement upon the Superiour Magistrate who exceeds the bounds of his duty or performs not his duty as he ought belongs to the States of the Kingdome And this he endeavours to fortifie with a soure square Army like to the Macedonian Phalans First from Politicall Reasons Secondly from the authority of Gods Word Thirdly from the Opinions of the Prudent namely John Calvin Brutus Junius and George Bucanan Lastly from Examples and those of the Ancients namely the People of Israel the Lacedemonians Athenians and Romans also those of later times namely French Spanish Germans English and Scotch And against Bellarmine Controvers 3. lib. 3. c. 7. he confesseth plainly That the King which is an Hereticke ought to be depesed but that not by the Bishop of Rome but by the States of the Kingdeme Those things which have been occasionally here and there toucht upon by others are all collected into one summe and digested into Method by David Paraeus which he concludes in foure Propositions each of which I will set down least I should seem to let any thing escape The first Proposition David Paraeus The Bishops and Pastors may and ought upon the consent of the Church deliver up the contumacious Magistrates unto Satan untill they do repent Doctor Owen first Propesition of Paraeus confuted In these few words do lurke not a few errors Contumacy is a Law Terme which the Lawyers define to be a Disobedience against the Superiour as often as the Subject being cited in a due course of Law doth not appeare doth not obey or depart without Licence The Supreame Magistrate being inferiour to God alone is not subject to Man and therefore neither can nor ought to iucur the guilt of Contumacy Some speak with good reason saith John of Paris that not every offendor is a fit matter upon which or can work with effect but that offendor whe is a Subject Kings cannot properly be sayd to be contumacious and therefore the foresaid power has not effection the Offender unlesse when subjection is presupposed which makes a Man to be a fit matter upon which the Keyes may have their Act with effect de potest Regia Papasi c. 13.

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

doth not punish but love him that doth well but if he be evill he doth not hurt but purge he is not therefore a terrour to him that doth well But the wicked ought to fear because Princes are appointed to punish the wicked Thus he part 3. quest 48. memb 2. art 1. Dost thou heare Paraeus the Power of the Superiour though cruell and unjust doth not hurt but purge the Righteous Will you heare Aquinas The Faith of Christ is the beginning and cause of Righteousnesse and therefore by the Faith of Christ the order of Justice is not abrogated but confirmed and the order of Justice requires that the Inferiours obey the Superiours otherwise the state of humane affairs cannot be preserved and therefore the Faithfull by the Faith of Christ are not excused from their obedience to secular Princes in 2.2 q. 104. art 6. Have you it now Paraeus Faith doth not subject the Superiours to the Inferiours against the Order of Justice neither doth it permit the Power of the Sword to the Subject against the Prince upon any cause because that inordinate Power would tend to the destruction of all humane things See the seventh reason from the opinion of Protestant Divines The Faithfull Flock of Christ long since and at this Day obey the Turk not without horrible injury yet are they Subject and alwaies have been not for wrath but for Conscience sake and amongst the Protestants Luther Melancthon Brentius Cranmer Archbishop of Canterbury Tyndall and Barnes doe condemne this error with an Anathema To whom I add the famous Example of a brave Prince an Example acceptable to God wholsome for the Common-wealth honourable to the Prince which I would have thee Reade Paraeus that thou mayst learn to be wise in * Berchet in explicat controversiae Gal licanae c. 7. Servinus pro libertate Ecclesiae Statu Regni Tom. 3. Monarchiae Romanae p. 202. Berchetus and Johannes Servinus I will relate it in briefe When in France after the Massacre in Paris the reformed Religion seem'd as it were deserted and almost extinct which I thinke could not be done without horrible injury A certain King powerfull in strength rich in Gold and dreadfull in his Navy with whom when the King of France was at odds he dispacht a solemne Embassage to Henry King of Navarre and other Protestants it was commanded the Embassadors that they should set the Protestants and Papists at strife together and to Arme Prince Henry who lived at Bearne under the Government of the Christian King against the King which they endeavoured with all Art and cunning attempt Note but in vain Henry a good Subject and as another David being himself to be King he would not fore-run the Day of the Lord. The Embassadors offered large rich and bountifull Conditions amongst the rest there was tender'd three hundred thousand Crowns in readinesse to make preparation of War and a necessary summe for continuing the War was to be payd every Moneth Henry a faithfull Christian a good Prince de prived of his Wife removed from the publique Administration of the Common-wealth and for whose sake the King had banisht very many Protestants and slain their Pastors I would have you Paraeus to acknowledge the words of your own Bucan yet did not Henry stretch out his hand against the Lords Annoynted he would have none of their Gold he refused the Conditions and dismist the Embassadors as Witnesse of his Faith towards God his faithfulnesse towards his King and his peaceable mind towards his Country There remains now no starting hole for you Paraeus here was an horrible injury done to the Inferiour Magistrate as well as others yet because a Lawfull Power was wanting to Henry which you Dream to be ordinary against the Power ordained by God he chose rather according to Christs precept to suffer a Greivous Injury with patience than according to your Prescript to resist the Power ordained by God What hath been the Religion of the Protestants This is Paraeus and ever has been the Religion of the Protestants not to offer but to suffer injuries to render good for evill and not to represse Persecutors placed in Authority by Force or Sword but procure their favour by Patience Love and Benevolence which truth even the more moderate Papists themselves do not abhorre who are averse from the Tyranny of the Papall Monarchy and the popular Anarchy of the Puritans William Barclay may be one in stead of all his Words are these Oftentimes there happens causes for which we are not bound to doe the commands of the Magistrate namely when he commands contrary to the commands of God But there can be no cause why we should resist him executing the unjust sentence of condemnation Note and requiring punishment out of malice under pretence of Authority because he has power ordained him by God which if he abuseth he is to be restrained by lawfull means not by the violence of the Subjects and after a few Lines Nothing remains to the guilty but that he commit his cause to the knowledge of the Omnipotent God and that he expect his Judgement who is King of Kings and the Judge of all Judges he will undoubtedly chastice and correct the injustice of the sentence by the severity of his eternall Justice Thus he lib. 3. c. 10. Remember Paraeus this your horrible injury and repent The Fourth Moderating Condition David Paraeus If they cannot otherwise be safe in their Fortunes Lives and Consciences Doctor Owen O the Blindnesse of the Primitive Church of the Ancient Fathers to whom that light of a New Gospel hath not shined Those men born to misery or this Divinity is false have altogether erred who were so willing patiently to undergoe the pangs of Martyrdom and when they were both the more in number and the stronger in power would not by Force and Arms defend their Fortunes from the Tyrants their Lives from the Persecutors or their Faith from Hereticall Kings The first Moderating Condition David Paraeus That under pretence of Religion or Justice they seek not their own Doctor Owen Justice and Re●igi on the pretence of Rebellion A Subject of what condition soever he be who resists the King seeks not his own but covers other Mens Goods yet obtains them not unlesse he pretend justice and Religion Lucifer himself doth not deceive Men but as transformed into an Angell of Light neither doth Vice deceive any Man unlesse it assume the name of Honesty What need of pretence Paraeus Rebellion it self is Justice and Religion and by how much any is more expert in Treachery and Treason by so much is he accounted the more Just and Holy I would to God this our Age were not an eye-witnesse of this Religious Justice Let an inferiour Magistrate inforce his Superiour into Order though to the diminution of Majesty Buchanan a Man if we give any credit to the Consistorians T. B. L. D. most excellent and the

light of his Age he will cry out prosently an Act just holy and prayse worthy and that not in one place alone but almost in every page of foure Books which he composed to the envie of one Prince and the injury of all Kings Traytors magnified by the Papists Let Parry draw his Dagger he shall forthwith receive Apostolicall Benediction for the Remission of his sins and Salvation of his Soule Let a Monke stab a King he shall be extold in the prayses of slaying Holofernes even this in the Consistory of the Pope Let a Traytor attempt the Destruction of King and Kingdom by Gunpowder he shall be inserted into the Catalogue of Martyrs Let Castellus strik at the throat of a King or break his tooth he shall be honoured to eternity under the name of Franciscus Veronensis Constantinus in the Elogy of John Boucher heare ye Catholike men what the Father the Jesuite thinks of those holy men and Religious If they escape death they are admired as great Worthies if it happen otherwise they fall by their noble endeavours a Sacrifice acceptable to the Gods acceptable to men even to the Memory of all posterity By the Presbyterians Heare also a noble payre of Puritan Brothers Were it lawfull for me to make a Law I would command rewards to be appointed to the slayers of Tyrants not onely by all the People but by each of them as it is commonly wont to be done to them who have slain Wolves or Bears or caught any of their Whelps Buchan de Jure Regni p. 31. All Citizens which are lovers of their Country and which desire the safety of the Commonwealth ought to adjoyne themselves to the inferiour Magistrate against the Supreame and those same men Victory being gotten are to be preferred before the rest in obtaining the dignities of the Kingdom and before them especially who gave back and adjoyned not themselves to him Thus Danaeus de politia Christiana lib. 6. pag. 460. Who doth not abhorre this monstrous kind of Doctrines in disproving whereof he doth but misuse his pains who abounds with leisure and Learning Let passe this pretence Paraeus it is not lawfull for the Subject to resist the King We may not resist the King upon any pretence of Religion or Justice though a Tyrant upon any cause whatsoever either of true Religion or of Justice without injury to the Divine Law the Gospell of Christ and Tradition of the ancient Church Moses had the true cause of Justice who revenged his Brother upon the Ægyptian Peter had a true zeal of Religion when he would have delivered his most innocent Lord oppressed with most horrible injury from the hands of his Persecutors Yet did Moses offend and so did Peter both that I may use the words of Saint Augustine did exceed the rule of Justice he that is Moses offended through the love he had to his Brother and the other that is Peter through the love he had to his Master against Faustus Manichaeus l. 22. c. 70. That which was not lawfull long since for Moses in the behalfe of his Brother that which was not lawfull for Peter in the behalfe of his Master and the Religion of Christ is not at this day lawfull for any man for Religions sake whether it be Roman or Reformed unlesse it be by a New Gospel not yet fully reveal'd to the Christian World That Decree of the ancient Councell held at Eliboris is well known If any shall * That is without lawfull authority break in pieces the Idols and there or then be slain because it is not found commanded in the Gospel or practised by the Apostles it hath pleased us to decree that he be not received into the number of Martyrs Can. 60. Yea the former and purer Church hath detested this Justice and Religion more than either Dog or Serpent of whose praise Saint Augustine speaks De Civit. Dei l. 22. c. 6. The City of Christ though it was a stranger on Earth and had great troops of people against the wicked persecutors yet did it not fight for temporall safety but rather not resist to obtain eternall safety To take up Arms against a Tyrant were it lawfull yet is it not expedient True Religion was alwaies humble and the conserver of Kingdoms The false Religion that hath alwaies set Kings at odds and Arm'd the Subjects against their Superiours from whence it appears this is not the true Religion but such as hath put on the faire shew and specious maske of Piety and the better the Author is of which it boasteth the more detestable it is I will say further were it a thing Lawfull yet were it not a thing expedient For the miserable People whilst they endeavour to shun the Scylla of one Mans Tyranny they fall headlong upon that Charybdis of many Tyrannies All things shall be exposed to devastation and destruction The Peasant will insult over the Nobleman the Servant over his Master the Robber over the Rich the Oppressor over the Citizen the Adulterer over the Matron the Lecher over the Virgin the Pyrat over the Merchant the Thief over the Traveller and the Spoyler over the Husbandman Lastly one Man will be a Wolfe to another This evill ●iberty will endure no Law no Law will make a most miserable Common-wealth when every man may doe what seemeth good in his own eyes as it was in those Dayes when there was no King in Israel The Sixth Moderating Condition David Paraeus A favourable Interpretation being alwaies reserved and the ordering of an unblameable defence according to the Laws Doctor Owen It is not an unblameable Defence but a most detestable Sedition to resist the Superiour The places of Scripture against this Sedition are so clear and manifest that they cannot be eluded by any sly evasion Prov. 20.22 Rom. 12.19 1 Thes 5.15 1 Pet. 3.9 whosoever therefore shall offer violence unto any man not commanded by an ordinate power is guilty of sinning both against the Divine and humane Majesty To the Moderating Conditions he hath adjoyned some Reasons whereof the first is David Paraeus Because the Superiour Magistrate is subject to the Divine Laws and to his Commonwealth which appears in Deut. ch 17. Joshua 1.8 Doctor Owen Paraeus his Reasons answered That the King is subject to the Divine Laws Who denyes he is subject also to the Laws of the Common-wealth though not in the same manner to the Divine Laws absolutely and to the Laws of the Common-wealth not for ' its coaction but direction as Thomas witnesseth The Prince is said to be free from the Laws as concerning the coactive power of the Law because no Man can passe Sentence of Condemnation upon him but as concerning the directive power of the Law he is not free 1.2 quest 96. art 5. ad 3. David Paraeus The Law of God doth not onely forbid Tyranny but also commands it to be lawfully restrained He that sheds Mans Blood c.