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truth_n	new_a	old_a	testament_n	6,607	5	8.4174	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

with the Sword Moses Gods Vicar He numbers the Heads of the Tribes constituted the Seventy Elders appointed the Tribunes Centurians Quinquagenarians and Decurians who ever acknowledged themselve nor Companions to Moses in Government but his Subjects And all the rest of the Kings alwaies chose to themselves Councellors and Inferiour Magistrates both to lessen their care and carefulnes and that they might have Helpers in handling dispatching their more difficult matters not that those Magistrates may make any Law to moderate the Royall Liberty or to revenge their Tyranny he affirms but proves not that the Inferiour Power is added to the Superiour for revenge and wrath If it be commanded it is presumption and shall procure punishment not reward because it redounds to the disgrace of the Creator saith Augustine that the Servants should be honoured the Head being despised and that the followers should be reverenced the Emperour being contemned This Addition therefore is point blank against the opinion of the Fathers and Protestants of whom we shall speak in due place as also the most Learned Men who have in this our Age illustrated the Civill Polity with their writings consult Bodine de Repub. lib. 2. cap. 5. the Apology for Kings cap. 27. Barclay against the Monarchom lib. 3. cap. 6. Berchet in explic controver Gallic cap. 2. Saravia de imper author lib. 2. cap. 36. Sigonius de Repub. Judaeor lib. 7. cap. 3. Note The Magistrates which are above the People are below the King whence it is that neither the People may resist the Magistrate nor the Magistrate resist the King without Sacriledge Christ himselfe hath taught and so the Apostles and the Disciples of the Apostles and all Interpreters of Divine and Humane Laws have taught us That the greater neither ought to he judged nor condemned by the lesser Neither was it ever lawfull for the Pope Nobility or People to chastise the King till Hildebrands firebrands were kindled to the setting on fire all Christendom This Doctrine therefore is novell and Insolent whereof there is not extant in either the Old or New Testament any Precept or probable Example If there be any let it be produced and I will yeeld my selfe conquered and become slave to the Fathers the Jesuits and to the Brethren the Puritans We have this truth cleared and confirmed in Writings which shall remain committed to Posterity by Thomas Bilson late Bishop of Winchester in the seventh Chapter of his Perpetuall Government of the Church and Peter Greg. Tholos de Repub. lib. 5. cap. 3. num 14.15.16 David Paraeus In whose power it is to constitute in their power it is to restrain or take away those who rage in a disorderly violence but they are constituted either by the consent of the People or by the Senate or by the Electors or by other Magistrates Therefore these doe well when they either restrain or take them away Doctor Owen This Assertion is Capitall which the Emperour will not admit the King will not suffer which Bellarmine himselfe doth affirme to be rejected by the consent of all Divines that it is not necessary for me to refute it David Paraeus A Magistrate that is mad is justly removed by Publique Authority as Nebuchadnezzer being turn'd into a furious Beast was driven out from the Company of Men Dan. 4.31 Doctor Owen The casting out of Nebuchadnezzar was extraordinary as there are many things by Divine command in the Sacred Scriptures How Nebuchadnezzar was driven out is uncertain which without Sacriledge cannot be drawn into example Howsoever the manner of his casting out is doubtfull and uncertain Calvin being Witnesse It is uncertain whether God smote this King with fury so as that he fled away and lay hid for some time they are the words of Calvin or that he was cast out by a Tumult and Conspiracy of his Nobles or else by the consent of the whole People This is doubtfull because the Histories of those times are unknown to us and that indeed he was not turned into a wilde Beast the same Calvin will tell us It is probable saith he that he was so astonisht that God left him the Forme of a Man but took away his reason This Calvin upon Dan. 4.32 From a Miraculou Act and from doubtfull and uncertain Circumstances to gather a sure and certain rule is the part of him who hath little Brains in his Head David Paraeus A raging and cruell Tyrant is like to a mad Man Doctor Owen All these are very ill compared together Every private Man is Armed by the Divine Law the instinct of Nature and publique Authority against Robbers and violent spoilers a Tyrant being seated in an higher Power is liable to punishment by no Humane Laws being safe in the height of his Empire Whence it was that David not ignorant of the Divine Ordinance in the Office of the Regall Order he honoured Saul a Tyrant and defiled with all kinde of wickednesse as yet placed in that same Divine Ordinance least he might seem to do injury to God who hath decreed honour to those Orders For the King hath the Image of God as the Bishop the Image of Christ So long then as he is in that Divine Ordinance he is to be honoured if not for himself yet for the Orders sake as Saint Augustine hath it The Reason not the same for a tyrant and a mad King in queast out of the Old Testament qu. 35. Neither in all things is the reason the same for a Tyrant and for a mad Man Tyranny doth proceed from Pride Covetousnesse Cruelty Wickednesse and innate Malice Madnesse doth not proceed but from ill affected Nature and the Laws do not punish Disseases but Impieties A Magistrate that is Mad saith Paraeus is justly removed justly good Sir that is just which agrees with the Rule of Justice this opposeth all Rule The Law of Christ deprives no Man of his Right by the Law of Nations Kingdoms are not possest by Vertue or Wisdom but descent The Civill Laws do not permit any defect in the mind to be any hinderance whereby Kings may be accounted Legitimate to whom they prescribe a Protector an Assistant or Minister of State to be appointed least the welfare of the Subjects and safety of the Common-wealth be put to hazard concerning whom consult the Apology for Kings cav 20. Barclay contra Monarch lib. 5. cap. 9. and Saravia de imperandi authorit lib. 4. cap. 39. David Paraeus The same is confirmed by worthy Examples both Sacred and Prophane The Israelites oftentimes by their Judges made Insurrection against the Neighbouring Tyrants by whom they were cruelly handled Doctor Owen There is nothing that can be produced so wicked so absurd or so foolish whereof an Example may not be drawn out of Sacred and Profane History but these examples Paraeus prove nothing Why the examples of Paraeus prove nothing because they are all either unlike or false or onely of Fact or unjust in