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cause_n	great_a	king_n	kingdom_n	4,596	5	5.5955	4	true

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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

wickednesse with whose helpe he being assisted he cannot forcibly be reduced unto order without bloody Slaughters and the publike Calamity But a Kingdome never becomes so miserable under that King though most cruell as for the most part it happens to be in a civill Warre Gods providence in the order of Superiority So that God seems in nothing more to have provided for the publike good than by setting the Superiour above the Inferiour and subjecting the Inferiour to the Superiour that no man presume to rise up against the King whom God hath placed above all and being so placed he hath not left to humane Tryall but reserved to his divine Judgement He blasphemes therefore against Heaven who attempts evil in heart mouth or hand against a Tyrant justly possest of his Kingdome And thus farre concerning the Propositions of Paraeus and the Reasons of them not good and well applyed Reasons but weake and frivolous framed to the deceiving of the People and ruining of Kings and their Kingdomes I will now returne to the confirming the truth of my Assertion concerning the absolute power of Kings Those men agree well amongst themselves concerning the thing it is concerning the manner that Bellarmino Danaeus and Paraeus do contend neither may we see the contrary in the rest of the Followers of both Sects I insist onely upon these three because they are of so great note amongst their followers that none of the Papists will contradict Bellarmino none of the Puritans gainsay Danaeus and Paraeus Know these and know all The first Reason of the absolute power of Kings from the Dictate of Nature Nature it selfe doth oppose this Puritan-Papisticall Tenet from which fountain the Authority of Rule the Necessity of Obedience the Honesty of Life the filthinesse and punishment of Vice the goodnesse and reward of Vertue do streame forth And those Wise Men whose Prudence in making Laws Antiquity so much admires discerning good from evill just from unjust honest from dishonest have published most wholesome Laws Whence Basil the great The Princes of the whole Earth are sacred even for the propriety of nature it selfe to good who her selfe bestows this Empery upon them in psal 44. In this saith Cyprian whole Nature doth agree there is one King to the Bees one Captaine among the Flocks one Governour among the Herds de vanitate Idol St Ambrose lib. 6. cap. 21. concerning the works of the six Dayes he observes an admirable dispensation of Nature in the hives of Bees Bees defend their Kings with the chiefest protection they think it honourable to dye for the King the King being insafety they alter not their judgement they change not their mind the King being lost they forsake their faith of keeping their offices because he who had the principallity is slaine The same hath Hierome lib. 1 epist 3. Let him that fights against Monarchs goe to the Bees let him consider their wayes that he may learne to feare God and honour the King From the dictate of Nature I hasten to the Law of Nations the Lawyers call that the Law of Nations which is equally observed by all Nations Whence Augustine It is a generall covenant of humane society to obey their Kings confess lib. 3. cap. 8. The second Reason of the immunity of Kings from the Law of Nations Although the Acts of Ancient Kings for a great part of them are lost by the injurie of the Times or sloth of Men yet from them that are extant in the Reliques of Historyes it will evidently appear both that all Nations have obeyed their Kings and that all Kings have excercised an absolute Authority circumscribed with no bounds of conditions Let the Annalls of all Nations be turned over it shall no where be found that such a bridle is cast over Kings that they must submit their scepters to the will of the People or that they should receive from the Nobles a Law to moderate their Royall Jurisdiction Which thing Cicero hath observ'd in his oration for King Deiotarus before Caesar most expert in the Law and History ' s. It is so unusuall a thing saith the Oratour for a King to be guilty of a capitall crime that before this time it was never heard of Artabanus also Vice-Roy of Persia not without a Jeere deriding the lightnesse of the Graecians mocked Themistocles You Grecians saith he care for nothing more than Liberty and Equallity but we Persians do think it most excellent and most sacred of all things to give Honour and Reverence to the King as to the Image of the living God who rules and governs this whole World What Artabanus delivered by the instinct of Nature Augustine and others of the Ancients delivered by the inspiration of the Holy Ghost whose sayings produced in their place will have the more Weight That which those Politicall Divines do so often repeate concerning the Lacedemonians Athenians and Romans is a meere dreame After that Theopompus the last King of the Spartans had joyned to his Sonne and his future Successors the Ephori the name of King became an empty Title amongst the Lacedemonians having altogether lost the authority which before Theopompus all the Kings had absolute and most free The Athenians after that they ceased to be under Kings they endured no kind of Government long being impatient of the present and desirous of new at length they were ruined by an Anarchy The People of Rome bewiched with the sweetnesse of liberty after the example of the Graecians they changed their Kingdome into a Democracy and established a Law never to reduce their Kings But by their forraigne Warres and civill Discords they learnt at last that there was no Remedy for their decaying Country but to be governed by one Therefore they created a dictator of a free Power and Rule free from giving any account of his Words and Actions from whom there should be no appeale and to whom was permitted to imprison punish with bonds or death any man of the Nobles or of the Patrician Order the cause not declared What the Puritans have devised concerning the States of the Kingdom in England France and Scotland I dare not call them old wives fables since that they are shamful lyes so lately broached For how great the Power and how sacred the Majesty of our Kings is I had rather draw from the full fountain of the ancient Parliaments of this Kingdom and of men most expert in the Laws of England living in former ages then from the muddy standing pooles of Modern Politicks There is in Thomas de Walsingham an Epistle in the name of the whole Kingdome from the Parliament held at Lincolne about the Yeare 1301. inscribed to the Romane Bishop wherein the Lords Spirituall and Temporall with all the Commons doe speake to the Bishop concerning the preheminence of the King of England in these words following We know most holy Father and it is a thing notorius from the first institution of the Kingdome of England as

beautified with candid innocency and purple Martyrdome there is a deepe silence of this power Indeed those Ancients choose to suffer any thing for righteousnesse-sake and to be crowned with Martyrdome rather than by repelling violence with force or by resisting publicke Anthority to be accounted guilty of impiety against God or rebellion against the Emperours Justin Martyr in his Apology for Christians to Antonius Pius describes the duty of Subjects That we may worship the true God saith he we willingly obey you Emperours whom we acknowledge Kings and Princes and we pray that there may appeare in you equall wisdome joyned with your Royall Power Tertullian also to Scapula President of Carthage Concerning the Majesty of the Emperour we are defamed yet cannot the Christians be found to be either Albinians Nigrians or Cassians a Christian is no mans enemy much lesse the Emperors whom knowing him to be constituted by God it is necessary that he reverence and honour and that he desire his safety with the whole Roman Empires we reverence the Emperour therefore as second to God and what he is he hath received from God inferiour onely to God c. The same Author in his Apologeticke relates the prayers and devotions of the Christians For the Emperour persecuting the Church The Christians with their Arm 's spread because they are innocent with their heads bared because they blush not lastly from their hearts they pray for all Emperours a long life a secure Empire a safe home Valiant Armyes a faithfull Senate a loyall People a peaceable World and whatsoever is the desire and wish of Man and of Caesar The Founders of the Presbytery were wont to pray otherwayes in Scotland From the Guysian blood good Lord deliver us The most desperate Contrivers of that Powder-Treason prayed otherways in England whom I think it were fit they were parg'd with Hellebore rather then refuted with Reason Holy Athanasius speaking of the supreame Empery of Kings hath these words ad Antioch quest 55. As God is King and Emperour over all the World and doth excercise a power over all things which are in Heaven and in Earth so is the Prince and King set over earthly things who of his owne accord doth what he will even as God himselfe The day would faile me if I should recite to you the testimonies of Ignatius Arnobius Iraeneus Lactantius Ambrose Hierome Basil Hillary Chrysostome Nazianzen Cyrill Optatus Milevetanus Leo the first Fulgentius Gregory the first Bernard and others And Augustine shall be one for all Epist 42. ad fratres Madaur Ye see the Temples of Idols partly decayed without repaire partly thrown down partly shut up partly changed to other uses and the Idols themselves either broken or burnt or destroyed and the very powers of this world which sometime for these Idols sake persecuted the Christian people overcome and subdued by Christians not resisting but dying The seventh Reason from the Authority of Protestants The Protestants vary not an haire 's breadth from the Doctrin of the Ancient Church Yet is it an usuall thing with the Papists to accuse the Church purg'd from the dregs of Popery both of defection from the Catholike Faith and of Sedition in a constituted Polity Hear from Cardinall Alanus the common calumny of the Papists in respons ad Jnstit Brittan c. 4. The Protestants saith the Cardinall desperate and factious men So long as they have Princes and Kings indulgent to their wills they know well how to vse that prosperous estate of Fortune but if their Princes crosse their desires or the Laws be against them presently they breake the bonds of Loyalty despise Majesty every where they rage with Slaughters Firings and Plunderings and run headlong into the contempt of all divine and humane things Thus he To the wiping off this foule calumny I will set down a few sayings of a few men that the Adversryes may blush if they have not wholly cast off all shame of Man and feare of God As for the followers of the Presbytery I number them with the Jesuits whose manners they imitate rather then with the Protestants I call God to witnesse I never yet found any man devoted to the Idol of the Pre●bytery who was not as great an anemy to the Regall Majesty as to the Episcopall Dignity Sleidan doth expresse the opinion of Luther at large com lib. 5. From whence I have taken these few words No man saith Luther who moves Sedition can be excused although he have a just cause he must repaire to the Magistrate and attempt nothing privately All Sedition is contrary to Gods precept who disalowes and detest's it Thus he Philip Melancthon neither thought nor spake otherwayes Although it be the Law of Nature to repell force with force yet is it not lawfull by force to repell the force exercised by the Magistrate Although we seeme to promise obedience upon this condition if the Magistrate command things lawfull yet is it not therefore lawfull to repell the unjust force of the Magistrate by force Although Empires be obtained and possessed by wickednesse yet the Ordinaion of the Empire is the worke of God and the good creature of God There is therefore no force to be taken up against the Magistrate These words hath Melancthon in Luther Tom. 1. pag. 463. Brentius dissents not from them the Government of a Prince as he hath it in Resp ad Art Rustic may be evill two wayes First when any thing is commanded contrary to the Faith as to renounce God Here is the Apostl's saying good We must obey God rather than Man Let not the Subject by any means use violence against the Magistrate let him suffer any evill patiently let him not strike again but be quiet and suffer any discommodity rather than obey his wicked commande Secondly the Government of a Prince may be evill when any thing is commanded contrary to publike Justice of which sort is the exaction of a mans goods or the punishing of his body in those kinds of injuries Obedience becomes a Subject for if he betake himselfe to Arms his sentence is past he that smiteth with the sword shall perish by the sword Thus Brentius Under Henry the eight Cranmer Arch-Bishop of Canterbury together with the Bishops and other the the more famous Divines of the Kingdome in a booke concerning the Institution of a Christian man hath these words If Princes shall do contrary to what their duty requires they have not in this world any Judge set over them by God but are to render an account to God who hath reserv'd to himselfe alone the judgement of them But it is horrible wickednesse for the Subjects to raise Sedition or Rebellion although their Princes be evill But God is to be pray'd unto in whose hand are the hearts of Kings that he would alluminate them by his Spirit whereby they may rightly use the Sword committed to them to Gods glory Thus they Least any man should slanderously report that this