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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

not resist Theodosius with threatning Words but Exhorted Him with calme Language I Councell saith he I entreat I beseech I admonish I have no cause of contumacy against thee but of fear I dare not offer if thou be present This Ambrose tels us concerning this his Act In Epist 28. They who Interpret this fact of Ambrose to be Excommunication as Excommunication is taken for the Act of exteriour Power and superiour Jurisdiction they do much wrong to the Truth of the History Ambrose had not such as the Puritans Dreame of a Presbytery erected as Christs Tribunall from whose Government who so exempts even Kings shall be accounted guilty of high Treason against the Majesty of Christ as Beza Writes De Presbyter Excommun p. 116. Nortons Edition Ambrose did not decree his Letters of Summons against Theodosius neither did he send a Messenger to cite him being absent or accuse him of Contumacy being present and judicially condemne him Neither did he decree him to be Excommunicated not sentence him Excommunicate nor exclude him out of the holy Congregation and Divine solemnities from the company of the Faithfull I will dispatch the whole matter in a few words The true Relation of Ambrose his Act concerning the Emperour Theodosites The Bishop with-held the Emperour from the Sacred Mysteries by no Act of Jurisdiction but by intermitting his publique Ministry and Sacerdotall Office who would neither performe Divine Service nor Administer the Holy Sacrament so long as the Emperour was present which every Pastor though no Bishop might lawfully have done if he had happened upon an impenitent sinner or such an one as did trample upon those Sacred Mysteries with manifest contempt according to the Doctrine of the ancient Church as Saint Chrysostome witnesseth in Matth. Hom. 83. And according to the opinion of the Church of England as Bilson the Augustine of our Age doth witnesse in his answer to Cardinall Alanus part 3. pag. 366. But in this Act Ambrose that good Bishop did not do well whose default many have endeavoured to excuse no man could approve or can indeed any godly or Just estimator of the truth He caused the good Emperor pious faithfull penitent acknowledging his offence publickly and deprecating the same earnestly to refrain from the communion of Prayers hearing of the Word and participation of the Sacrament which Christ himself would not have done who admitted Judas to the holy Assembly of his Apostles and hath commanded us to forgive our Brother as often as he shall repent The second Proposition David Paraeus Subjects not private but constituted in the inferiour Magistracy may lawfully even with Arms defend themselves and the Common-wealth and the Church or true Religion against the superiour Magistrate These conditions being supposed Doctor Owen The second Proposition of Paraeus confuted The inferiour Magistrate in a Kingdome has no authority but from the King and under the King which if he abuse against the King or Common-wealth he is deprived at the pleasure of the King and suffers punishment for the ill ministration of his Office not on the contrary This power of the Inferiour over his Superiour is not established by God but is introduced by Divellish malice or Humane presumption against the Divine Ordinance contrary to the Order of Nature and equity of Law Paraeus saw the harshnesse of this Proposition and therefore hath mollified it with some Moderating Conditions The first Moderating Condition David Paraeus When the Superiour Magistrate doth degenerate and become a Tyrant Doctor Owen This is not to provide a remedy against evill Kings but to help forwards and add to the publique calamity and indeed to deceive the Reader When he Degenerates you say into Tyranny But tell me Paraeus seriously seeing what is Sacred ought not to be eluded how and when doth he degenerate he which is a Tyrant in your Judgement may perchance be a King in mine and whom you suppose to be a very good Prince I may justly conceive a very Cruell Tyrant In this variety therefore of Opinions the question will be Whether hath he degenerated you affirme I deny Therefore the Accuser is to be brought forth the guilty Arraigned the Witnesses Produced and this before a Competent Judge There is none on Earth under God that can be a competent Judge ouer Princes such as indeed there is not any on Earth under God which Scripture teacheth the Church beleiveth Reason perswadeth and the Publique Safety requireth The Scripture teacheth The King doth whatsoever Pleaseth Him Where the Word of a King is there is Power and who may say unto him what dost thou Ecclesiastes 8. vers 3.4 The Church beleiveth No Man saith Cyrill doth vilifie the Laws of Kings unpunished saving Kings themselves in whom the Crime of prevarication has no place for it is wisely said That he is wicked that saith unto the King thou dost unjustly in Joan. l. 12. c. 56. These are his Words according with the sense of the Scriptures and the unanimous consent of the Church for as God is the Supreame Head of all who Judgeth all and is judged by none So Kings Princes of the World who Correct and Judge others may be Corrected or Judged by none but by Him only to whose power alone they are Subject Which King David had an eye to who when he was an Adulterer and Murderer pray'd for the Divine Mercy saying Against thee onely have I sinned For I acknowledge none other my Superiour on Earth save thee alone besides thee I have no Judge who may or can compell me to Tryall Sentence or Punishment for my wickednesse Whence is that of the Poet. The People to their Soveraign's Scepter brings Their awfull reverence and to Jove their Kings Reason Perswadeth The King is Head of the Body Politique the Members neither ought to Judge the Head because they are below it neither may they cut it off because thereby they even cease to be Members The publique safety requireth The King being condemn'd will not yeeld to the Conspirators although their strength exceed his an hundred fold He will call to all the Kings about him for help He will seek to His Friends Allies Confederates he will Muster His Merconary Souldiers and will in Fury Vindicate the injury that is offered him with Fire and Sword and which is often found true by direfull experiments His Kingdome being lost the ruine of the Common-wealth is to Him a miserable Comfort and sad rejoycing Evill Princes seldom removed by violence with benefit to the Common-wealth Grant which yet is not to be granted that a Tyrant may be reduced into Order or ejected out of His Kingdome by the Inferiour Magistrate yet is He neither reduced nor ejected without great dammage to the Common-wealth the Death of Caesar brought no remedy to the Romans but a greater mischiefe Nero perished but with no good successe The next Year which followed after His Death felt a greater measure of calamity and abundance of

A King in his Kingdom is not subject to the Episcopall Jurisdiction as it is penall and coercive How the King is not subject to the power of the Keyes but is superiour in Order of Power as Augustine affirm's expresly Moses was in the midst betwixt Aaron and God Aaron in the midst betwixt Moses and the people c. In Exod. quest 10. Those Bishops therfore and Supercilious Pastors who send out their citation or put forth their accusation against their Prince are impious against God whose Ordinance they resist seditious against the King ouer whose soueraignty they insult Traytors against the Common wealth whose Peace they disturbe I beleive Paraeus can neuer shew where any one of the Apostles sate Judge of Princes I read the Æpostles stood to be Judged but I never read they stood Judging saith Saint Bernard de considerat l. 1. c. 6. The consent of the Church not required in the act of excommunication Whereas he saith upon consent of the Church without doubt he doth but catch at popular Applause by subjecting Princes to the censure of the Pastors and the Pastors to the Judgement of the People The Apostles had the power of the Keyes from Christ and the Bishops have it from the Apostles without reservation of the Churches consent Augustine cals this power the Episcopall judgment de corrept grat c. 15. and Beza himselfe hath exploded this Consent out of a well constituted Church as wicked dangerous and dissonant to the Word of God in Epist 83. To deliver unto Satan which he improperly attributes to excommunication was an extraordinary power granted to the Apostles for a time What is meant by delivering unto Sathan according to the more commonly received opinion of Ancient and Moderne Divines Consult S. Ambrose upon that 1. Tim. c. 1. S. Chrysostome upon 1 Corinth 5. hom 15. S. Aug against the letters of Petilian l. 2. c. 10. S. Hierome Bede Theodoret Occumenius Theophylact and Sedulius all upon that 1 Cor. c. 5. of the Apostles to deliver to Satan which all of them doe understand to be meant of that corporall affliction which the Apostles did inflict not by the power of the Keyes but by the power of working Miracles To which I adde the Divines of later times and those of better note and sounder judgement Thomas Bilson lately Bishop of Winchester Peter Martyr Thomas Erastus and Benedict Aretius I am fully perswaded saith that Reverend Bishop that S. Paul in revenging that wickednes would have some footstep remaine of that wonderfull power and virtue which he received from Christ to revenge impiety whereby the imitation of so great a wickednes might hereafter seem dangerous to the rest c. in his perpetuall government of the Church c. 8. The Apostles saith Peter Martyr had the Devills subject to them and by them they might sometimes punish offendors to the furtherance of their salvation therefore to whom this gift is not imparted they ought wholy to abstaine from the exercise thereof locor com clas 1. c. 8. sect 9. The power of delivering unto Sathan as Erastus hath it which was given to S. Paul was not so necessary for the Church that it should become an ordinary power Confirm Thes lib. 41. cap. 7. To deliver unto Sathan was a power delivered unto the Apostles saith Aretius of punishing the notoriously contumacious which afterwards ceased Upon the 1 Tim. c. 1. From the miraculous power of the Apostles to the ordinary jurisdiction of Pastors is a most frivolous consequence for what did extraordinarily belong to the Apostles had its end with the Apostles but grant we that this delivering unto Satan has no other signification but that of Excommunication it will not from hence follow That it is lawfull for Pastors to exclude the Supreame Magistrates from converse with their Subjects The prescripts of the Gospell of making the wicked ashamed avoyding the company of the Scandalous and rebuking the obstinate whilst there was no Man in the Church intrusted with the Sword to the revenge of evill doers are not rashly to be applyed to the disgracing deserting or rebuking the Magistrate Note For the rule is Those things which by the Prophets and Apostles are set down in Generall ought not to be pressed to the everting those things which are commanded by them in particular God in the Law and in the Gospell hath given especiall and expresse commands for Subjection and Reverence to Magistrates yea though fouly polluted with vices with tyranny and impieties as that such were those of whom our Saviour and his Apostles spake cannot be denied Therefore no consequence of a generall Precept ought to be wrested against the expresse and speciall Command of honouring the Magistrates least we make the divine will changeable or repugnant to it's selfe which to say were horrible wickednes and blasphemy and to beleive it a grand impiety heresie Gregory the 7th by an unheard of example presumed to attempt this Paraeus has trod in Hildebrands steps and hath conveyd that to the Pastors of the reformed Church which was most vile in the Pontifician Kingdome which an Ambrose would never have done nor any holy and Orthodox Bishop in the Church of Christ hath ever done David Paraeus The first Proposition proved by exemples By the Examples of the Prophets of Elijah who in Word resisted wicked Ahab Jeremiah wicked Joachim John Baptist wicked Herod and Ambrose Theodosius for unjust slaughter c. Doctor Owen The Examples cleared Elijah did recall the King from his errour and confirmed the People in the Truth both by Word and Miracles he shut not out the King from the Company of his People for his impiety he withdrew not the People from their Subjection to the King he delivered him not as contumacious unto Satan he commanded not Obadiah that good man nor any other to refraine Communion with that wicked King Jeremiah reproved the impious King I neither read nor beleive that in Word he resisted the King of whose Peaceable Doctrine and no way seditious Life Calvin speaks in these words Jeremiah saith he doth not onely command the Jews to bear patiently the punishment inflicted upon them but will have them to be subject to Nebuchadnezzar and not onely forbids them to be seditious but will have them to be so Obedient from their Hearts that God may be witnesse of their free subjection and obedience these are the Words upon the 29. of Ieremy verse 7. Herod the Adulterer at the request of the Damosell Dancing before him beheaded Iohn The Innocency of the Prophet or the cruelty of the Tyrant was not unknown to Christ yet did He not revenge the Prophet by force of Arms He did not deprive the Persecutors of His Kingdom He did not deliver him unto Satan He did not animate the People against the Tyrant being an example unto us that we strive not against perverse Kings and such as are wickedly opinioned concerning God Ambrose did

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