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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

on Earth as ever about to leave it my weake Body having received one stripe will over come the sense of Paine and all Torments In Lonicer theatr historic pag. 154. To him adhears Chrysostome no light-armed Souldier When I was driven from the City I said within my selfe if the Queen will have me a Banished Man let her banish me the Earth is the Lords and the fulnesse thereof and if she will cut me into two let her cut me Isaiah suffer'd the like if she will cast me into the Sea I will call to mind Jonah if she will cast me into the Furnace the three Children suffer'd the same if she will throw me to the Wild Beasts let her throw me I will remember Daniel cast into the Den of Lyons If she will stone me let her stone me I have Stephen the Proto-Martyr my companion If she will take away my head let her take it I have Iohn Baptist my Companion and if she will take away my Substance let her take it naked came I out of my Mothers wombe and naked shall I returne in Epist ad Cyriacum Let Bernard that stout Champion come upon the Stage Whatsoever you please to doe with your Kingdome with your Soul and your Crown we the Sonns of the Church can by no means dissemble the injury's contempt and trampling upon our Mother Verily we will stand and fight unto Death if need be for our Mother with those arms that are lawfull not with shields and with swords but with prayers and teares unto God Epist 221. Those men scarce hoped for Glory in the Heavenly Country unlesse it were by patience in the way on Earth they would not be delicate Members under a thorny Head Since Paraeus is conceited otherwise let him raise himselfe a Ladder that he may climbe up to Heaven alone David Paraeus The second Reason Because to take away publicke or private defence against the horrible cruelty of Tyrants were to confirme their licentiousnesse infinite whereby civill Society would be plainly destroy'd and especially the Church because the worse part would take away the better Doctor Owen Publique or private defence by Arms how dangerous The second Reason is grievous to Kings unprosperous to Subjects and odious to all Peaceable Men because it will make the multitude so insolent and unruly that they will obey neither the Laws nor their Kings if they shall displease them and will open not a Window onely but even a large Gate to men for the still devising and attempting new Matters under the pretence of restoring the Common-Wealth For the reverence of Supreame Power being taken away and Majestie contemn'd wicked hands will soone be upon any man and the best Kings shall perish by the same fate that Tyrants So in humane things there shall be nothing kept sacred or inviolate as the Ancients have observed and they who are now alive do perceive and bewaile The Society of men is made firme and the communion of Saints preserved not by Humane Prudence but by the Divine Providence that it cannot be destroyed by any ●●●elty of Tyranny He that is our God doth permi●●●ranny when and how long he will's and doth dispose of the Ministry of Tyrants to the Punishment of Impiety and Tryall of Faith Neither is he lesse mercyfull and gracious when he castneth our offences by cruell Tyrants for the salvation of the perishing Soule than when he bestow's Blessings upon us by mercyfull Princes for the comfort of this present Life Neither can the worse part take away the better because God will not give his holy ones as a prey unto their teeth who casts his Vessell into the Furnace of Tribulation to strengthen not to breake it and Tyranny doth keepe under Gods people that they may be pressed for their amendment not oppressed for their ruine whence Theodoret saith As often as Tyrants sit at the sterne of the Common-Wealth or cruell Lords administer the Houshold affaires the wrath of God is to be appeased by holy Prayer and serious amendment of Life and a mitigation of the present difficulties and troubles is to be prayed for Thus he de provident orati 7. which good and wholesome Remedy the ancient Christians had try all of whose Glory was in the Crosse How the ancient Christians behaved themselves under Tyrants and whose Triumph was in Patience who as long as they could they willingly enjoyed the benefit of Life and when they could not they willingly endured the sharpenesse of Death alwayes faithfull to their God in under going Martyrdome least they should offend the Divine Majesty Loyall to the King not in doing the Sinne he commanded but in suffering the Punishment he inflicted Paraeus he describes a Remedy worse than the Disease wherewith as it were with a Butchers Knife he cuts off the King from the Common-Wealth and makes the inferiour Members to rule over the Head even against Nature by subjecting the Supreame Magistrate to the ordinary Power of the Inferiour Magistrate and when this Power cannot be implored to the private revenge of the Tumultuous People which Remedy God did neither institute before the Law nor establish in the Law nor vouchsafe by the Prophets nor reveal by Christ nor promulge by the Apostles nor publish by the Catholike Fathers nor decree by Orthodox Councells whereby I the more wonder that this man of no small learning and verst in the Sacred Scriptures Ancient Fathers and Ecclesiasticall History should so rashly turne aside from the Law of God the Gospell of Christ the Doctrine of the Apostles and opinion of the purer Church to the errour of the Modern Anti-Monarchians David Paraeus Without doubt the Law of God doth not so establish the licentiousnesse of Tyrants that in the meane time humane society be destroyed Doctor Owen Note God shall henceforward sit idle in Heaven neither taking care of the Earthly Kingdomes nor holy Church let all perish and come to ruine if the Ambitious States or Seditious Commons do not come in to helpe What else is this but to exalt the Arm of Flesh the Wisdome of this World the humane that I may not say Devillish Power above God himselfe and against his divine Ordinance to the subversion of Piety the destruction of Peace and ruine of all Common-Wealth All Lawes are either given by God or established by Man that men may live peaceably and holily in a Common-wealth and that those things may be avoyded which doe hinder either Peace or Holinesse I appeale to your own Conscience Paraeus is it not better safer and securer to the propogation of piety and preservation of peace to suffer the Tyranny of one though more cruell than Nero than to set all the Members of the Common-Wealth at odds and to cast the whole State upon the greatest and most certain Dangers For the King cannot be so destitute and forlorne but that he will have many of the States of his Kingdome to be joyned with him and companions of his

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

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

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.

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