Selected quad for the lemma: war_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
war_n	death_n	king_n	treason_n	2,761	5	9.5559	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88696	Vindiciæ contra tyrannos: a defence of liberty against tyrants. Or, of the lawfull power of the prince over the people, and of the people over the prince. Being a treatise written in Latin and French by Junius Brutus, and translated out of both into English. Questions discussed in this treatise. I. Whether subjects are bound, and ought to obey princes, if they command that which is against the law of God. II. Whether it be lawfull to resist a prince which doth infringe the law of God, or ruine the Church, by whom, how, and how farre it is lawfull. III. Whether it be lawfull to resist a prince which doth oppresse or ruine a publique state, and how farre such resistance may be extended, by whome, how, and by what right, or law it is permitted. IV. Whether neighbour princes or states may be, or are bound by law, to give succours to the subjects of other princes, afflicted to the cause of true religion, or oppressed by manifest tyranny.; Vindiciae contra tyrannos. English	Languet, Hubert, 1518-1581.; Walker, William, 17th cent.	1648 (1648)	Wing L415; Thomason E430_2; ESTC R34504	141,416	156

in publick Court-bare headed and on his knees plead it submitting himself prisoner untill the Judges have maturely weighed and considered the reasons that induced the King to grant him his pardon If they be found insufficient the offendor must suffer the punishment of the Law as if the King had not granted him any pardon but if his pardon be allowed he ought not so much to thank the King as the equitie of the Law which saved his life The manner of these proceedings was excellently ordained both to contain the King within the limits of equitie lest being armed with publick Authoritie he should seek to revenge his own particular spleen or out of fancie or partialitie remit the wrongs and outrages committed against the publick safetie as partly also to restrain an opinion in the Subject that any thing could be obtained of the King which might prejudice the Laws If these things have been ill observed in our times notwithstanding that which we have formerly said remains alwaies certain that it is the Laws which have power over the lives and deaths of the Inhabitants of a Kingdom and not the King which is but Administrator and Conservator of the Laws Subjects are the Kings Brethren and not his slaves For truly neither are the Subjects as it is commonly said the Kings slaves or bond men being neither prisoners taken in the wars nor bought for money but as considered in one intire body they are Lords as we have formerly proved so each of them in particular ought to be held as the Kings Brothers and kinsmen And to the end that we think not this strange let us hear what God himself saith when he prescribes a law to Kings That they lift Deuc 17. 15. 20. Barto in tract de regi●n civit not their heart above their brethren from amongst whom they were chosen Whereupon Bartolus a famous Lawyer who lived in an age that bred many Tyrants did yet draw this conclusion from that Law that Subjects were to be held and used in the qualitie and condition of the Kings brethren and not of his slaves Also King David was not ashamed to call his Subjects his brethren 1 Chron 28. 2 The ancient Kings were called Abimelech an Hebrew word which fignifies My father the King The Almighty and all good God of whose great gentlenesse and mercie we are daily partakers and very seldome feel his severitie although we justly deserve it yet is it alwayes mercifully mixed with compassion whereby he teacheth Princes his Lieutenants that Subjects ought rather to be held in obedience by love than by fear But lest they should except against me as if I sought to trench too much upon the Royall Authoritie I verily beleeve it is so much the greater by how much it is likely to be of longer continuance For saith one servile fear is a bad guardian for that Authoritie Cicer. l 2. offic we desire should continue for those in subjection hate them they fear and whom we hate we naturally wish their destruction on the contrary there is nothing more proper to maintain their Authority then the affection of their subjects on whose love they may safeliest and with most securitie lay the foundation of their greatnesse And therefore that Prince which governs his Subjects as brethren may confidently assure himself to live securely in the midst of dangers whereas he that useth them like slaves must needs live in much anxietie and fear and may well be resembled to the condition of that Master which remains alone in some desart in the midst of a great troop of slaves for look how many slaves any hath he must make account of so many Enemies which almost all Tyrants that have been killed by their Subjects have experimented whereas on the contrary the Subjects of good Kings are ever as solicitously carefull of their safetie as of their own welfare To this may have reference that which is read in diverse places Plato lib. 8. de repub Seneca Aliud est servire aliud obedire aliud libertas aliud licentia L. 5. D. de parricid L. 2. ad leg Corneliam de sicar vbi vlp L. 1. c. de parricid of Aristotle and was sayd by Agasicles King of Sparta That Kings command as fathers over their children and Tyrants as masters over their slaves which we must take in the same sence that the civilian Martianus doth to wit that paternall authority consists in piety and not in rigor for that which was practised amongst the men of the accorne age that fathers might sell and put to death their children at their pleasure hath no authority amongst Christians yea the very Pagans which had any humanity would not permit it to be practised on their slaves Therefore then the father hath no power over the sons life before first the Law have determined it otherwaise he offends the Law Cornelius against privie murtherers and by the Law Pompeius against Parricides the father is no lesse guilty which kills the son then the son which murthers the father for the same occasion the Emperor Adrian banished into an Island which was the usuall punishment for notorious offenders a father which had slain his son a hurting of whom he had entertained a jealous opinion for his mother in Law concerning servants or slaves we are admonished in holy writ to use them like brethren and by humane constitutions as hierlings or mercinaries By the Civill Law of the Egyptians and Romans and by the Ecclesiast 33. Cicer. lib. 3. offici Diod. Sic. lib. 2. C. 2. L. 1 D. de his qui sunt sui vel al. juris constitutions of the Antonims the Master is aswell liable to punishment which hath killed his own slave as he which killed another mans In like manner the Law delivers from the power of the Master the slave whom in his sicknesse he hath altogether neglected or hath not afforded convenient food and the infranchilde slave whose condition was somewhat better might for any aparent injurie bring his action against his Patron Now seeing there is so great difference between slaves and lawfull children betwixt Lords and fathers and notwithstanding heretofore it was not permitted amongst the heathen to use their slaves cruelly What shall we say pray you of that father of the people which cries out tragically with Aireus I will devoure my Children In what esteeme shall we hold that Prince which takes such pleasure in the massacring his Subjects condemned without being ever heard that he dispatched many thousand of them in one day yet is not glutted with blood Briefly who after the example of Caligula surnamed the Phaeton of the world wisheth that all his people had but one head that he might cut it off at one blow Shall it not be lawfull to implore the assistance of the Law against such furious madnesse and to pull from such a Tyrant the sword which he received to maintaine the Law and defend the good when it is drawn

loose and unruly desires The King maintains every man in his Rank honours and respects the Grandies as the Kingdomes friends desiring their good as well as his own The tyrant hates and suspects discreet and wise men and fears no opposition more than vertue as being conscious of his owne vitious courses and esteeming his owne security to consist principally in a generall corruption of all estates introduceth multiplicity of Tavernes Gaming-houses Maskes Stage-playes Brothel-houses and all other licencious superfluities that might effeminate and bastardize noble spirits as Cyrus did to weaken and subdue the Sardiens The King on the contrary allureth from all places honest and able men and encourageth them by pensions and honours and for seminaries of vertue erects Schooles and Universities in all convenient places A tyrant as much as in him lies prohibites or avoids all publick Machiavil in principe Assemblies feares Parliaments Diets and me●tings of the generall Estates flies the light affecting like the B●t to converse onely in darknesse yea he is jealous of the very gesture countenance and discourse of his subjects The King because he converses alwayes as in the presence of Men and Angels glories in Arist lib. 5. c. 11. polit the multitude and sufficiency of his Councellors esteeming nothing well done which is ordered without their advice and is so farre from doubting or distasting the publick meeting of the generall Estates as he honours and respects those Assemblies with much favour and affection A tyrant nourisheth and feedeth factions and dissen●ions amongst his subjects ruines one by the help of another that he may the easier vanquish the remainder advantaging himselfe by this division like those dishonest Surgeons which lengthen out their cures Briefly after the manner of that abominable Vitellius he is not ashamed to say that the karkasse of a dead enemy especially a subjects yeelds a good savour On the contrary a good King endeavours alwayes to keep peace amongst his subjects as a father amongst his children choakes the seeds of troubles and quickly heals the scarre the execution even of justice upon rebels drawing teares from his compassionate eyes yea those whom a good King maintains and defends against a forrain enemy a tyrant the enemy of nature compels them to turn the points of their swords into their own proper intrails A tyrant fils his Garrisons with strange Souldiers builds Citadels against his subjects disarmes the people throwes down their forts makes himselfe formidable with guards of strangers or men onely fit for p●llage and spoyle gives pensions out of the publick Treasury to spies and calumniating informers disperst through all Cities and Provinces Contrariwise a King reposeth more his safety 1. vi lib. 2 c. 1. Dionys ●●ai●● l. 5. de Arunte filio Porsennae in the love of his subjects than in the strength of his Fortresses against his enemies taking no care to inroll Souldiers but accounts every subject as a man at arms to guard him builds forts to restrain the irruptions of forraine enemies and not to constrain his subjects to obedience in whose fidelity he putteth his greatest confidence Therefore it is that tyrants although they have such numberlesse guards about them to drive off throngs of Prov. 14. 28. people from approaching them yet cannot all those numbers secure them from doubts jealousies and distrusts which continually afflict and terrifie their timerous consciencese yea in the middest of their greatest strength the tyrannizer of tyrants fear mamaketh prize of their souls and there triumphs in their affliction A good King in the greatest concourse of people is freest from Bartol in tract de tyrannide doubts or fears nor troubled with solicitous distrusts in his solitary retirements all places are equally secure unto him his own conscience being his best guard If a tyrant want civill broyles to exercise his cruell disposition in he makes warres abroad erects idle and needlesse trophees to continually imploy his tributaries that they might want leasure to think on other things as Pharaoh did the Jews and Polierates the Samiens therefore he alwayes A●gid Rom. de reg prin prepares for or threatens war or at least seemes so to doe and so stil rather draws mischief on than puts it further off A King never makes war but compeld unto it and for the preservation of Cicero de offic lib. 1. the publick he never desires to purchase advantage by treason he never entreth into any war that exposeth the Common-wealth to more danger than it affordeth probable hope of commodity A Tyrant leaves no designe unattempted by which he may fleece his Subjects of their substance and turne it to his proper benefit that being continually troubled in gaining meanes to live they may have no leasure nor hope how to regaine their liberty On the contrary the King knowes that every good Subjects purse will be ready to supply the Common-wealths occasion and therefore believes he is possest of no small treasure whilst through his good governement his Subjects flow in all aboundance A Tyrant extorts unjustly from many to cast prodigally upon two or three Minions and those unworthy hee imposeth on all and exacteth from all to furnish their superfluous and riotous expences he builds his owne and followers fortunes on the ruines of the publique he drawes out the peoples blood by the veines of their means and gives it presently to carouse to his Court-leeches But a King cuts off from his ordinary expences to ease the peoples necessities neglecteth his private state and furnisheth with all magnificence the publique occasions briefely is prodigall of his owne blood to defend and maintain the people committed to his care If a Tyrant as heretofore Tiberius Nero Commodus and others did suffer his Subjects to have some breathing time from unreasonable exactions and like spunges to gather some moysture it is but to squeese them out afterwards to his owne use on the contrary if a King doe sometimes open a vaine and draw some blood it is for the peoples good and not to be expended at his own pleasure in any dissolute courses And therefore as the holy Scripture compares the one to a Shepheard so doth it also resemble the other to a roaring Prov. 8. 15. Lion to whom notwithstanding the Foxe is oftentimes coupled For a Tyrant as saies Cice is culpable in effect of the greatest injustice that Cicer. de offic lib. 1. may be imagined and yet he carrieth it so cunningly that when hee most deceives it is then that hee maketh greatest appearance to deale sincerely And therefore doth hee artificially counterfeit Religion and devotion wherein saith Aristotle hee expresseth one of the most absolute Arist lib. 5. polit c. 11. subtleties that Tyrants can possibly practise hee doth so compose his countenance to piety by that meanes to terrifie the people from conspiring against him who they may well imagine to be especially favoured of God expressing in all appearance so

his own sinne That overthrow then did it not proceed for that the people opposed not Saul when he violated the Law of God but applauded that miserable Prince when he wickedly persecuted the best men as David and the Priests of the Lord. Amongst many other examples let us onely produce some few The same Saul to enlarge the possessions of the tribe of Iuda broke the publick faith granted to the Gibeonites at the first entry of the people into the land of Canaan Sam. 21. 1. and put to death as many of the Gibeonites as hee could come by By this execution Saul did break the third Commandement for God had been called to witnesse this agreement and the sixt also in so much as he murthered the innocent he ought to have maintained the authority of the two Tables of the Law and thereupon it is said that Saul and his house have committed this wickednesse In the mean time after the death of Saul and David being established King the Lord being demanded made answer that it was already the third yeare that the whole countrey of Israel was afflicted with famine because of this cruelty and the hand of the Lord ceased not to strike untill that seven men of the house of Saul were given to the Gibeonites who put them to death seeing L. crimen 26. D. de pae●is that every one ought to bear his own burden and that no man is esteemed the inheritor of anothers crime wherefore they say that all the whole people of Israel deserves to be punished for Saul who was already dead and had as it might seem that controversie buried in the same grave with him but only in regard that the people neglected to oppose a mischiefe so publick and apparent although they ought and might have done it Think you it reason L. Sancimus c. de paenis not any be punished unlesse they deserve it And in what hath the people here fayled but in suffering the offence of their King In like manner when David commanded Ioab and the Governors of 1 Sam. 24. 2. 2 Chron. 21. 2. Israel to number the people he is taxed to have committed a great fault for even as Israel provoked the anger of God in demanding a King one in whose wisdom they seemed to repose their safety even so David did much forget himselfe in hoping for victory through the multitude of his subjects for so much as that is properly Abacuc 1. 16. according to the saying of the Prophet to sacrifice unto their net and burn incense unto their drag a kind of abominable Idolatry for the Governors they seeing that it would draw evill on the people a little drew back at the first afterwards as it were to be rid of the importunity they made the enrolement in the mean season all the people are punished and not David alone but also the ancients of Israel which represented the whole body of the people put on sack-cloath and ashes the which notwithstanding was not done nor practised when David committed those horrible sinnes of murther and adultery Who sees not in this last act that all had sinned and that all should repent and finally that all were chastised to wit David that had provoked God by so wicked a commandement the Governors as Peers and Assessors of the Kingdome ought in the name of all Israel to have opposed the King by their connivencie and over weak resistance and all the people also which made their appearance to be enroled God in this respect did like a chiefe Commander or Generall of an army he chastised the offence of the whole camp by a sudden alarum given to all and by the exemplary punishments of some particulars to keep all the rest in better awe and order But tell me wherefore 2 King 24. 4. 2 Chron. 33. 10. Ier. 15. 4. after that the King Manasses had polluted the Temple at Ierusalem doe we read that God not only taxed Manasses but all the people also was it not to advertise Israel one of the sureties that if they keep not the King within the limits of his duty they should all smart for it for what meant the Prophet Ieremy to say the house of Iuda is in subjection to the Assirians because of the impiety and cruelty of Manasses but that they were guilty of all his offences because they made no resistance wherefore S. Austin S. August upon Psal 82. Ambro. in offic and S. Ambrose said Herod and Pilat condemned Jesus Christ the Priests delivered him to be crucified the people seem to have some compassion notwithstanding all are punished and wherefore so for so much as they are all guilty of his death in that they did not deliver him out of the hands of those wicked Judges and Governors there must also be added to this many other proofes drawne from divers Authors for the further explication of this point were it not that the testimonies of holy Scripture ought to suffice Christians Furthermore in so much as it is the duty of a good Magistrate rather to endeavour to hinder and prevent a mischiefe then to chastise the delinquents after the offence is committed as good Physicians that prescribe a diet to allay and prevent diseases as wel as medicines to cure them In like manner a people truly affected to true religion will not simply consent themselves to reprove and represse a Prince that would abolish the Law of God but also will have speciall regard that through malice and wickednesse he innovate nothing that may hurt the same or that in tract of time may corrupt the pure service of God and instead of supporting publick offences committed against the divine Majesty thay will take away all occasions wherewith the offenders might cover their faults wee read that to have been practised by all Israel by a decree of Parliament in the assembly of the whole people to remonstrate to those beyond Iordan touching the Altar they had builded and by the King Ezechias which caused the brasen Serpent to be broken It is then lawfull for Israel to resist the King which would overthrow the Law of God and abolish his Church and not only so but also they ought to know that in neglecting to performe this duty they make themselves culpable of the same crime and shall beare the like punishment with their King If their assaults be verball their defence must be likewise verball if the sword be drawn against them they may also take armes and fight either with tongue or hand as occasion is yea if they be August in Josh 23. q. 2. assailed by surprisalls they may make use both of ambuscadces and countermines there being no rule in lawfull war that directs them for the manner whether it be by open assailing their enemy or by close surprising provided alwayes that they carefully distinguish between advantagious stratagems and perfidious Treason which is alwayes unlawfull But I see well here will be an

if the one must needs be done it were much better to forsake the King then God or with S. Augustine in his fourth book of the Citie of God chap. 4. and in the nineteenth book and chapter the 21. That where there is no Justice there is no Common-wealth That there is no Justice when he that is a mortal man would pull an other man out of the hands of the immortal God to make him a slave of the devil seing that Justice is a vertue that gives to every one that which is his own and that those which draw their necks out of the yoke of such Rulers deliver themselves from the Tyrannie of wicked spirits and abandon a multitude of robbers and not the Common-wealth But to re-assume this discourse a little higher those which shall carry themselves as hath been formerly said seem no waies accusable of the crime of revolt Those are said properly to quit the King or the Common-wealth which with the heart and purpose of an Enemy withdraw themselves from the obedience of the King or the Commonwealth by means whereof they are justly accounted adversaries and are oftentimes much more to be feared then any other enemies But those of whom we now speak do nothing resemble them First they do in no sort refuse to obey provided that they be commanded that which they may lawfully L 5. D. de cap. minut do and that it be not against the honour of God They pay willingly the Taxes Customs Imposts and ordinary payments provided that with these they seek not to abolish the tribute which they ow unto God They obey Caesar while he commands in the quality of Caesar but when Caesar passeth his bounds when he usurps that Dominion which is none of his own when he endeavours to assail the Throne of God when he wars against the soveraign Lord both of himself and the people they then esteem it reasonable not to obey Caesar and yet after this to speak properly they do no acts of hostility He is properly an enemie which stirs up which provokes another which out of military insolencie prepareth and seteth forth parties to war They have been urged and assailed by open war and close and trecherous surprisalls when death and destruction environs them round about then they take armes and wade their enemies assaults you cannot have Place with your enemies when you will for if you lay down your weapons if you give over making Warre they will not for all that disarme themselves and loose their advantage But for these men desire but place and you have it give over but assayling them and they wil lay down their Armes cease to fight against God and they will presently leave the lists will you take their Swords out of their hands absteyne you only then from stricking seeing they are not the assaylants but the defendants sheath your Sword and they will presently cast their Buckler on the ground which hath been the reason that they have been often surprized by perfideous atribuscadoes whereof these our times have afforded over frequent examples Now as we cannot call that servant stuborne or a fugitive which puts by the blow which his Lord stricks at him with his Sword or which withdrawes or hides himselfe from his Masters fury or shuts his Chamber dore upon him untill his cole● land heate be passedover much lesse ought we to esteeme those seditions which holding the name and place of Servants and subjects shut the gates of a City against their Prince transported with anger being ready to do all his just Commanddements after he hath recovered his judgement and related his former indignation we must place in this rank David Commander of the Army of 1 Sam. 21. 22. 2 Sam. 25. 28. Israel under Saul a furious King David oppressed with Calumnies and false Taxations watched and way-layed from all parts he retired unto and defended himselfe in unaccessible Mountaines and provided for his defence to oppose the walles of Ceila against the fury of the King yea he drew unto his party all those that he could not to take away Saules life from him as it plainly appeared afterwards but to defend his own Cause see wherefore Ionathan the Sonne of Saul made no difficulty to make alliance with David and to renew it from time to time the which is called the Alliance of the Almighty And Abbigall saith in expresso words that David was wrongfully assayled and that he made the War of God We must also place in this rank the Machabees which having Macha 6. 60. c. good meanes to maintaine Warres were content to receive peace from King Demetrius and others which Antiochus had offered them before because by it they should be secured in the free profession and exercise of their Religion We may remember that those which in our times have fought for true Religion against Antichrist both in Germanie and France have laid down Armes as soone as it was permitted them to serve God truely according to his Ordinance and oftentimes having fayre meanes and occasion to advance and continue the War to their much advantage as had David and the Machabees where the Philistins constrained Saul to leave David to looke to his own defence and those Cloudes of neighbouring enemies in Antiochus saw ready to dissclue upon his head hindered him also from further pursuing the Machabees See then the markes which distinguish and separate sufficiently those of whom we speak from Rebels or seditions But let us yet see other evident Testimonies of the equity of their cause for their defection is of that nature that take but away the occasion if some extreame necessity compell not the contrary they presently return to their former condition and then you cannot properly say they separated themselves from the King or the Communality but that they left Ioram and Antiochus or if you will the Tyranny and unlawfull power of one alone or if divers particulers which had no authority nor right to exact obedience in the same manner as they commanded The Sorbonists Doctors have taught us the like sundry times whereof we will alledge some examples About the year 1300. Pope Boniface the 8 seeking to appropriate to his Annales Franciae Archiva Camerae Ratiocimorum Lutetiae Sea the copalties that belonged to the Crown of France Philip the faire the then King doth taunt him somwhat sharply the tenor of whose care letters are these Philip by the Grace of God King of the French to Boniface calling himselfe Soveraign Bishop little or no health at all Be it known to the great foolishnesse and unbounded rashnesse that in temporall matters we have only God for our superiour and that the vacancy of certain Churches and pretends belongs to us by copall prerogative and that it appertaines to us onely to gather the fruites and wee will defend the possession thereof against all opposers with the edge of our Swords accounting them fooles and without braynes that hold

in this that our Saviour Christ during all the time that he conversed in this world tooke not on him the Office of a Judge or King but rather of a private person and a Delinquent by imputation of our transgressions so that it is an allegation besides the purpose to say that he hath not managed Armes But I would willingly demand of such exceptionists whether they think that by the coming of Jesus Christ in the flesh that Magistrates have lost their right in the sword of Authority If they say so Saint Paul contradicts them who saies that the Magistates carries not the sword in vaine and did not refuse their assistance Rom. 13 4. Acts 23. 17. and power against the violence of those which had conspired his death And if they consent to the saying of the Apostle to what purpose should the Magestrates beate the sword if it be not to serve God who hath committed it to them to defend the good and punish the bad Can they doe better service then to preserve the Church from the violence of the wicked to deliver the flock of Christ from the swords of murtherers I would demaund of them yet whether they think that all use of Arms is forbiden to Christians If this be their opinion then would I know of them wherefore Christ did graunt to the Centurian his request Wherefore did he give Matt. 8. 9. 13. Luc. 3. 14. Act. 10. 47. so excelent a testimony of him wherefore doth St. Iohn Baptist command the men at Armes to content themselves with their pay and not to use any extortion and doth not rather perswade them to leave their ●●●ing Wherefore did Saint Peter Baptize Cornellus the Centurian who was the first fruits of the Gentiles From whence comes it that he did not in any sort whatsoever councell him to leave his charge Now if to bear arms to make war be a thing lawfull can there possibly be found any war more just then that which is taken in hand by the command of the superiour for the defence of the Church and the preservation of the faithfull Is there any greater tirany then that which is excercised over the soul Can there be imagined a war more commendable then that which suppresseth such a tyrany For the last point I would willingly know of these men whether it be absolutely prohibited Christians to make war upon any occasion whatsoever If they say that it is forbidden them from whence comes it then that the men at Armes Captains and Centurions which had no other imployment but the managing of Armes were alwayes received into the Church wherefore do the ancient Fathers and Christian Historians make so horrible mention of certain legions composed wholly of Christian Souldiers and amongst others of that of Malta so renowned for the victory which they obteyned and of that of Thebes of the which St. Mauricious was Generall who suffered martirdom together with all his Troopes for the confessing of the name of Jesus Christ And if it be permitted to make warre as it may be they will confesse to keepe the limmits and Townes of a Countrie and to repulse an invading enemy Is it not yet a thing much more reasonable to take Armes to preserve and defend honest men to suppresse the wicked and to keepe and defend the limmits and bounds of the Church which is the Kingdom of Jesus Christ if it were otherwayes to what purpose should St. Iohn have foretold that the whore of Babylon shall be finally ruined by Apoc. 27. 26. the 10. Kings whom she hath bewitched furthermore if we h●ld a contrary opinion what shall we say of the wares of Constantine against Maxentius and Licinius celebrated by so many publick orations and approved by the Testimony of an infinite number of learned men what opinion should we hold of the many voyages made by Christian Princes against the Turkes and Sarazins to conquer the holy Land who had not or at the least ought not to have had any other end in their designes but to binder the enemy from ruining the Temple of the Land and to restore the integrity of his service into those Countries Although then that the Church be not increased by Armes notwithstanding it may be justly preserved by the meanes of Armes I say further that those that dye in so holy a war are no less● the Martyrs of Jesus Christ then their brethren which were put to death for Religion nay they which dye in that war seeme to have this inadvantage that with a free will knowing sufficiently hazard into which they cast themselves notwithstanding do couragiously expose their lives to death and danger whereas other do only not refuse death when it behoveth them to suffer The Turkes strive to advance their opinion by the meanes of Armes and if they do subdue a Country they presently bringin by force the impieties of Mahomet who in his Alcoran hath so recommended Armes as they are not ashamed to say it is the ready way to Heaven yet do the Turkes constrain no man in matter of conscierce But he which is a much greater adversary to Christ and true Religion with all those Kings whom he hath inchanted opposeth fire and fagots to the light of the Gospel to●tures the word of God compelling by wracking and torments as much as in him lieth all men to become Idolaters and finally is not ashamed to advance and maintain their faith and law by perfideous disloyalty and their traditions by continuall traysons Now on the contrary those good Princes and Magistrates are said properly to defend themselves which invirone and fortifie by all their meanes and industry the vine of Christ already planted ●o be planted in places where it hath not yet been least the wild boore of the Forrest should sp●yl● or devoure it They do this I say in covering with their Buckler and defending with their sword those which by the preaching of the Gospel have been converted to true Religion and in fortifying with their best ability by ●avelin● ditches and rampers the Temple of God built with lively stones untill it Have attained the full height in despite of all the furious assaul●s of the enemies thereof we have lengthened out this discourse thus far to the end we might take away all scruple concerning this question Set then the Estates and all the Officers of a Kingdom or the greatest part of them every one established in authority by the people know that if they containe not within his bounds or at the least imploy not the utmost of their endeavours thereto a King that seekes to corrupt the Law of God or hinders the reestablishment thereof that they offend grievously against the Lord with whom they have contracted Covenants upon those conditions Those of a Town or of a Province making a portion of a Kingdom let them know also that they draw upon themselves the judgement of God if they drive not impiety out of their walls and

by his humble and ardent prayers to God to desire the restoring of the Church So likewise are the Magistrates tied diligently to procure the same with the utmost of their power and meanes which God hath put into their hands For the Church of Ephesus is no other than that of Colossus but these two are portions of the universall Church which is the kingdome of Christ the encrease and prosperity whereof ought to be the continuall subject of all private mens prayers and desires but it is the duty of all Kings Princes and Magistrates not only to amplifie and extend the limits and bounds of the Church in all places but only to preserve and defend it against all men whatsoever Wherefore there was but one Temple in Judea built by Solomon which represented the unitie of the Church And therefore ridiculous and worthy of punishment were that Church-warden which had care onely of some small part of the Church and suffered all the rest to be spoiled with raine and weather In like manner all Christian Kings when they receive the sword on the day of their Coronation solemnly sweare to maintaine the Catholick or universall Church and the ceremony then used doth fully expresse it for holding the sword in their hands they turne to the East West North and South and brandish it to the end that it may be knowne that no part of the world is excepted As by this ceremony they assume the protection of the Church it must be questionlesse understood of the true Church and not of the false therefore ought they to imploy the utmost of their abilitie to reforme and wholly to restore that which they hold to be the pure and truely Christian Church to wit ordered and governed according to the direction of the Word of God That this was the practise of godly Princes we have their examples to instruct us In the time of Ezechias King of Juda the Kingdome of Israel had been a long time 2 Chron 30. before in subjection to the Assyrians to wit ever since the King Osea his time And therefore if the Church of Juda onely and not the whole universall Church had been committed to the custodie of Exechias and if in the preservation of the Church the same course were to be held as in the dividing of lands and imposing of tributes then questionlesse Ezechias would have contained himselfe within his own limits especially then when the exorbitant power of the Assyrians lorded it every where Now wee reade that he sent expresse Messengers throughout Israel to wit to the subjects of the King of Assyria to invite them to come to Jerusalem to celebrate the paschall feast yea and he ayded the faithfull Israelites of the tribes of Ephraim and Manasses and others the subjects of the Assyrians to ruine the high places which were in their quarters Wee reade also that the good King Josias expeld Idolatry no● 2 Kings 22. 2 Chron. 34. 35. onely out of his own Kingdome but also even out of the Kingdome of Israel which was then wholly in subjection to the King of Assyria And no marvell for where the glory of God and the kingdome of Christ are in question there no bounds or limits can confine the zeale and fervent affection of pious and godly Princes Though the opposition be great and the power of the oppos●rs greater yet the more they feare God the lesse they will feare men These generous examples of divers godly Princes have since been imitated by sundry Christian Kings by whose meanes the Church which was heretofore restrained within the narrow limits of Palestine hath been since dilated throughout the universall world Constantine and Licinius governed the Empire together the one in the Orient the other in the Occident they were associates of equall power and authoritie And amongst equalls as the Proverb is there is no Par in parem non babet imperium command Notwithstanding because Licinius doth every where banish torment and put to death the Christians and amongst them divers of the nobilitie and that for and under pretence of Religion Constantine makes warre against him and by force compels him to give free libertie of Religion to the Christians and because he broke his faith and relapsed into his former cruelties he caused him to be apprehended and put to death in the Citie of Thessalonica This Emperours pietie was with so great an applause celebrated by the Divines of those times that they suppose that saying in the Prophet Isaiah to be meant by him That Kings shall be Pastors and nursing Fathers of the Church After his death the Roman Empire was divided equally between his sonnes without advantaging the one more than the other Constans favoured the orthodox Christians Constantius being the elder learned to the Arrians and for that cause banished the learned Athanasius from Alexandria the greatest professed adversary of the Arrians Certianly if any consideration in matter of confines be absolutely requisite it must needs be amongst brethren And notwithstanding Constant threatens to warre on his brother if he restore not Athanasius and had without doubt performed it if the other had long deserred the accomplishment of his desire And if he proceeded so farre for the restitution of one Bishop had it not been much more likely and reasonable for him to have assisted a good part of the people if they implored his ayde against the tyranny of those that refused them the exercise of their Religion under the authoritie of their Magistrates and Governours So at the perswasion of Atticus the Sozo lib. 7. cap. 18. Bishop Theodisius made warre on Cosroes King of Persia to deliver the Christians of his Kingdome from persecution although they were but particular and private persons Which certainly those most just Princes who instituted so many worthy Lawes and had so great and speciall care of justice would not have done if by that fact they had supposed any thing were usurpt on another mans right o●●he Law of Nations violated But to what end were so many expeditions undertaken by Christian Princes into the holy Land against the Saracens Wherefore were demanded and raised so many of those Saladine tenths To what purpose were so many confederacies made and croysadoes proclaimed against the Turkes if it were not lawfull for Christian Princes yea those furthest remote to deliver the Church of God from the oppression of tyrants and to free captive Christians from under the yoke of bondage What were the motives that led them to those warres What were the reasons that urged them to undergoe those dangers But onely in regard of the Churches union Christ summond every man from all parts with a unanimous consent to undertake the defence thereof For all men are bound to repulse common dangers with a joynt and common opposition all which have a naturall consent and relation with this wee now treat of If this were lawfull for them against Mahomet and not onely lawfull but