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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

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

well in the times of the Brittains as of the English that certaine and direct power of Rule hath belonged to the King and that the Kings of England by the free preheminence of the Royall Dignity and by the custome observed at all times have not answered neither ought to answer any thing before any Ecclesiasticall or Secular Judge c. Henry de Bracton Lord Cheife Justice of the Kings Bench under Henry the third a Man most learned in the English Laws hath these words There are under the King free men and servants and all under him and he under none but God onely If a man be injured by the King since no urit can run against the King there is place left for petition that he would correct and amend his fact if he do not it shall be a sufficient punishment that he may expect God his avenger Concerning Royall Charters or the Acts of Kings neither private persons nor Justices ought to dispute This is cited in that Oration of the most honourable Lord Elismer Viscount Bareley late Chancellour of England most expert in the Laws of England which oration he made in the Exchequer chamber in the yeare 1609. pag. 108. it is cited also by the Lord Bishop of Rochester de usurp pontif potest lib. 1. cap. 8 What was the authority of the States of France in former times over their Kings which offended Pasquerius doth relate lib. 1. antiquit Gallic Lewis the 11. did urge the Senatours and Councellours that they would be the Authours of a certain Edict which they refused to doe because it seemed to be unjust The King full of wrath threatned death to the whole Senate Vacarius the President of the Councell approched the King with the whole Senate clothed in Purple the King astonished at the comming of the Senate all in Purple he asked wherefore they came and what they would Vacarius answered for them all We seek for death which thou so wrathfully threatned us with Know this O King we will assuredly dye rather than do any thing against our Consciences and duties Thus Pasquerius Those States had learned not to punish the King offending but to lay down their lives at the will and command of the King And in their generall Councell held at Paris Anno Domini 1614. it was propounded That there was no earthly power spirituall or temporall which hath any right over the Kings of France to remove the sacred persons of Kings from their dignity or to absolve their Subjects from their Loyalty and Obedience which they for ever owe them upon any cause or pretence whatsoever When the Scotch Nobility had endeavoured Sedition against Ferchardus the most wicked King of the Scots Colmannus the Bishop did restrain them and admonished the King that the divine vengeance would shortly overtake him The King a while after being wounded at a hunting sick of the lousie disease he cryed out That all the evills were befalne him because he hearkned not to the holy Bishop when he so well admonished him Afterwards Colmannus comforting him he repented and quietly departed Well done good and faithfull Bishop Thou recalledst the People and Nobles from Insurrection thou repressedst the Seditious thou didst openly admonish the King and that modestly yet freely too thou didst not doe it privily with raylings to the stirring up the people Thou perswadedst that he is not to be chastised at the pleasure of the States but left to the divine Revenge I will adde some heads of the Royall Law among the Scots out of Hector Boethius lib. 12. In profane matters let no man determine the Law but whom the Royall Majesty shall appoint Let all Law be determined Assemblies cited Councells called in the name of the King alone Let no man obtain the Magistracy by any other than the Kings authority If any man shall sweare Allegiance to any but the King let the crime be Capitall Let no man possesse ground farme or field by any other then the Royall Authority If any man shall enter league with another professing faith and loyalty against any man let him be punished with death If any man without the command of the King shall have men in Arms let him expiate his crime with death If any of the Nobles shall contract affinity with those of another Dominion let him be punished with Death These and more like unto these are to be found in Boethius As for other Kings and Kingdomes let them look to it whom it concerns So that we have the Imperiall highnes of our Lord and King then which the Sunne hath not seen any thing more just more learned or more holy preserved whole and entire against all the machinations of Papists and of Puritans Blessed be the name of the Lord who in these our day's wherein he foresaw so many scandalls of Hereticks and Schismaticks would arise hath placed King James in the height of this Dominion to the comfort of the Christian World the increase of the Catholick Faith and the safety of the Churches Peace that the Royall Power and the Sacerdotall Office may still flourish The third Reason of the Royall Prerogative from the authority of the Civill Law Amongst the Interpreters of the Civill Law doe every where meet us these expressions of the Emperour that he is the a The Emperour doth punish his Subjects wheresoever they offend and the Reason is because he is of Right the Lord of the World So Baldus C. lib. 4. tit 42. de Eunuehis Lord of the World b Although he be the Vicar of God Baldus C. lib. 6. tit 8. de jure aureorum annulorum Gods Vicar on earth c Jacobus Omphalius lib de officio potest princip c. 10 the living Law d The Prince hath the fulnesse of Power Baldus again lib. 4. tit 52. de commun rerum alienat the fulnesse of Power e The Prince is free from the Laws because he is subject to none neither is judged by others Hostiensis Sum. lib. 1. Rubr. 32. de officio legati and he cites ff lib. 1. tit 3. l. 30. where the same words are had the free and f The King in his Kingdome can do all things even out of the fulnesse of power Corsetus Siculus tract de potest Reg. part 5. num 66. absolute Power g He that disputes concerning the power of the Prince whether he hath done well or no he is sacrilegious So the Marginist upon Angelus Perusinus C. lib. 9. tit 29. de crimine sacrilegii l. 2. Disputation concerning the Priviledge of the Prince is sacrilegious h Instit lib. 1. tit 2. de jure natural Gent. civil and Claudius Cantiuncula in the same place that which pleaseth the King hath the force of a Law i To restraine the Supreame Power belongs to them who neither acknowledge the Imperiall Power nor how great a distance their is between a private fortune and the Regall Dignity Doctores in

l. 3. bene a Zenone C. lib. 7. tit 37. de quadriennii proscriptione the power of the Prince is not to be restrained k The Prince is bound to no forme neither is a Reason to be required of him why dost thou so Baldus C. lib. 7. tit 50. sententiam rescindi non posse l. 3. impetrata Because seeing the King is the Cause of Causes a cause is not to be required of his power since that of the first cause there is no cause giuen So Baldus again decret l. 2. tit 16. Vt lite prudente nihil in novetur upon 3 Eccles num 7. if the Prince shall do any thing out of the fulnesse of Power no man may say why dost thou so Lastly William Barclay doth inferre from Bartolus Baldus Paulus Castrensis Lodovicus Romanus Alexander Felinus Albericus and others That the Prince upon certaine knowledge can doe all things above the Law without the Law and against the Law the Prince alone may constitute an universall Law the Prince oweth an account to God onely The Prince is free from the Laws And it is a rash thing to desire the Royall Majesty should be limited with any bounds contra Monarchum l. 3. cap. 14. There are more of this sort in Pet. Greg. Tholosan de Repub. throughout his sixt book In Adam Blacuodaeus in his Apology for Kings c. 25. 31. and in Adrian Saravia de imperandi authorit lib. 2. c. 16. 17 from whence it doth necessarily follow that the authority of the People is nothing the authority of the Inferiour Magistrate is above the People but below the King by whom he is and to whom he is Subject but the Royall authority is free and absolute For that Power is free which cannot be condemned by mans judgement nor ought to be compelled and the absolute power is under God Supreame in every part perfect which can neither be encreased nor ought to be deminished without offering injury to the divine Diety because God is the Author and Ordainer of it For where there is a Majority there is a power of commanding to the rest there remains a necessity of obeying as the Lawyers speak The fourth Reason from the Cannon Law Many things are alledged in the behalfe of Kings even from the Cannon Law also against the insolent haughtinesse of the Pope First it is infer'd that the secular Princes are not subject to the Pope because God hath disposed Secular affaires not by the Pope but by the Emperours dist 8. cap. quo jure Innocent the third doth acknowledge the authority of the Kings of France which he neither intends to disturbe or deminish de judiciis cap. Novit the same Pope also confesseth that the same King hath no Superiour in temporall things qui Filii sunt legittimi cap. per venerabilem Honorius the third presupposeth himselfe a fit Judge concerning the birth-day of the Queen of Cyprus but judgement concerning the right of succession he confesseth doth belong not to the Pope but to the King de ordin cognit cap. Tuam Allexander the third he would not take knowledge of the possessions of some English men contending before him least he should seeme to detract from the right of the King of England Qui Filii sunt legittimi cap. Causam To whom knowledge concerning the Rights of private men doth not belong he ought not to judge of Kings and their Royall Crownes and Kings who would not acknowledge the Roman Bishop bearing himselfe the Vicar of Christ and the Universall Bishop their Superiour they will not endure the States of the Kingdome or the promiscuous multitude a wilde beast of many heads to be above them You will say what then shall the Royall Majesty be immense inclosed with no Limits not liable to be punished by the Pope nor by the Nobles of the Kingdome nor at least by the whole multitude not at all The King has the place of God on Earth and hath his authority from Heaven he acts the Person and beares the Image of the eternall King to whom alone he is bound to render an account of his words and actions being secure from all constraint thorow the Majesty of his Royall Dignity Which I shall evince by most firme reasons drawn out of the old and new Testament The fift Reason from sacred Scripture What High Preist what Synode of Preists what Senate of the Nobles or what promiscuous Multitude ever excercised the ordinary Power against Saul defiled with all impiety against David guilty of Adultery and Murder against Solomon guilty of Poligamy and Idolatry against other Kings of Judah and Israel miserably profaning the Temple of God wickedly polluting the divine Worship drawing the People in heapes to Idolatry drunken with the blood of the Priests of the Prophets of the Nobles and all innocent Men even most defiled with all kind of wickednesse David he spared Saul and because he had cut off the skirt of his Garment his heart smote him he greatly trembled Ieremiah taught the Captives not to fight against the King but to pray for the King Ahasuerus had by his publicke decree destinated all the Jews unto slaughter at an appointed day the People fortified themselves with Prayers with Teares with Fasting with Sackcloth and Ashes not with Revilings not with Lyings in wait not with Treasons not with Arms. Mordecai did not admonish the Queen to take away the Tyrant by poyson but by fastings and prayers to God and humble supplication to the King to avert the heavy falling of that mischeife which hanged over them which Buchanan doth not deny in whose seditious dialogue concerning the Right of Kings with the Scots are these words The Kings of the Jews were not punished by the Subjects because from the beginning they were not created by the Subjects but given them by God by the best right therefore he that was the author of the Dignity the same should be the exactor of punishment Thus Buchanan But seing he could not well unloose this knot he cut 's it into two with the sword of a Lying tongue to wit That the Scotch Kings are not given by God but created by the People and that whatsoever right they challenge to themselves they have it from the Commons and that the Multitude has the same right over the Kings which the Kings have over each one of the Multitude Tell me Buchanan I pray why shall not the Kings of all other Nations have the same immunity that the Jews they also have no Authour and accknowledge no Authour but God Moses doth witnes that God the Creator of the whole World presently after the Flood ordained the Sword to be the avenger of Bloodshed and established Servitude to be the punishment of the Father that was mocked In which all the parts of civill Jurisdiction and Royall Power are Synecdochically understood Job also doth witnesse that God alone it is who unlooseth the bond of Kings and girdeth their loynes with a girdle I suppose he

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