Philanax Anglicus: OR A CHRISTIAN CAVEAT FOR ALL Kings, Princes & Prelates, How they entrust a sort of Pretended Protestants of Integrity, or suffer them to commix with their respective Governments. Showing plainly from the Principles of all their Predecessors, that it is impossible to be at the same time Presbyterians, and not Rebels. WITH A Compendious Draught of their Portraitures and Pedigree done to the life, by their own Doctors dead hands, perfectly delineating their Birth, Breeding, bloody Practices, and prodigious Theorems against Monarchy.  
Faithfully Published by T. B. Gent.  
Tunc male res agitur, cum ad gustum populi Principatus exigitur.  Cassiod. 
Qui stat, videat ne cadat,  1 Cor. 10 12. 
LONDON, Printed for Theo: Sadler, next door to the Dolphin, against Exeter house in the Strand, 1663.  
T. Jolley Esq F. L. A.   

To the Right Reverend Father in God, Gilbert Lord-Bishop of London, and Dean of his Majesty's Chapel Royal.  
AFter a tedious. Contraste with myself, whose Patronage I might most properly implore, to protect this fatherless piece; I must needs confess that your Lordship was the first and last of my thoughts; and I hope good reason will vindicate me in that boldness.  
First, Because your Lordship is by Divine Providence, chosen to be the Diocesan of this great City, where so much mischief and villainy has been of late (and we still may justly fear is) concentred: and your Lordship is so far concerned in the care of those souls, that it may be hate yours, that those whom you cannot bring into your Fold, by your sweet Paternal-Call, may be drawn to it by the power of your Pastoral-staff, or abandoned to the mercy of their own beloved Wolves in Sheeps-clothing.  
Secondly, Because your Lordship is honoured to be so near his Majesty's Royal Ear, and is, as to all Church matters, his chief Intellectus Agens; so your Lordship is concerned again, to inform his Majesty of the Civil dangers, that are like to proceed from such religious Mutineers. For this sect here treated of, are of the very race of the Hyperphanii that ingenuous Barclay speaks so largely of in his Argenis, 
Bar. Arg. lib. 2. fol. 92.93.94.  and descended from the same Father Usinulca, and are truly (as he is pleased to say) a sort of people, who as certain creatures are nourished with poison, so they grow strong in public calamities, and are only fatted with War and slaughter. The first Children of the Church, bore neither rod nor stick to plant faith in the hearts of men; but these Protestants of Integrity (as they call themselves) have published a Religion to the world, all bristled with Swords, all sooted over with the smoke of Canon, all besprinkled with the blood of Christians. 
Senec. Epist. 24.  Now in such a case the Philosopher adviseth all Statesmen, Quicquid fieri potest, quasi futurum cogitare, to conceive that all things may, which can come to pass: and though the wisdom of Modern Statists has been seen a little in some neat and cleanly evasions, fine deliveryes, and shift of dangers when they are near, yet the most approvable part of prudence will be seen, as it has always been your Lordship's course, in solid and well-grounded preventions of them before they fall, and to keep them aloof: and therefore Josephus that learned Jew most judiciously adviseth likewise, that Bonum est dum adhuc stat Navis in portu, 
Joseph. de Billo Jud. l. 2.  praecavere tempestatem futuram, & non eo tempore, quo in medias irrueris procellas, trepidare; It is necessary for him that goes to Sea, to foresee a Storm coming, if he can, and not to rush into the fury of the Seas, and tremble at the tempest afterwards; that will avail little, but to be rendered ridiculous for rashness.  
Your Lordship very well knows that this kind of Caterpillars when they have once taken head, will not easily be taken off: and it is as true as old, Turpius ejicitur, quàm non admittitur. They are of the nature of those birds, whose feathers are so imperious, that they will not quietly mix with the plumage of others; if they do, they then consume them as with a dull file: Nor are they unlike that unsociable Tree, which the wise Secretaries of Nature have called by the name of though, that insensibly draws the juice of all plants to it. But I need not enlarge more concerning the danger of their admission into power; for there is none that has conversed with them, but knows, that the Sea itself is less furious, a Thunderclap less dreadful; nay the gall of Dragons, and poison that swelleth up the necks of Asps, is much more tolerable.  
My Lord, all this that I have said, is not to inform or advise your Lordship, whose knowledge is superexcellent in all things; but to justify to the world, the oeconomy of your Prelatical Proceed: For under whose wing soever this Cockatrice Egg gets life, it will repay it with a death, and sting to the heart of him whose bosom hatched it, ensnaring him in his own goodness. These Cockatrice Christians doubtless intent nothing more (for they are not afraid to speak it) than to play their old game over again, and rebel again against this most Excellent and Clement King, and the Church, and will grow every day more and more insolent upon his Majesties, and your Lordship's pious mildness and gentleness: For we have seen sufficiently, that how great virtue soever may be in a Prince, or Prelate, it will be all contemned by them, if there be not seasonably added an opinion of their justice and severity: For no Persons in power are better beloved of the people, than they that show in time, that they have in themselves matter worthy of fear. They must be made I say to know, ere 'tis too late, that the Mitres of Prelates, are like the Crowns of the Kings of Egypt, which carry Aspics upon the top of them, that insensibly sting those who too near approach with intention to offend them: and by this means your Lordship shall prove to the world, that you have not spent so much time in your former divine solitudes, and the sweet delights of your studies, to gather so much honey, but that you yet retain the vigour of a sting; which casts me naturally upon the third and greatest reason of my present presumption: Which is, that I have had the honour long to know your Lordship, (though the Author of this piece now departed much longer and better) when you were a principal Governor amongst us, in that most famous University of Oxford, the glorious Seminary of so many great Spirits, that have held predominance in all manner of learning and sciences, and Warden of Allsouls-Colledge: which hath always been a most principal part in that Pantheon, and like the Altar of the Sun, from whence light has been borrowed to illuminate all other Lamps. I have been long knowing (I say) to your most incomparable piety and parts; and indeed what is fit than that that Soul should be full of light and flames, that is to serve others, for so great a guide? for by your Lordship's great reading of men as well as books, there are become incorporated in your sole person, the virtues and faculties of thousands others. Your fair soul ever appeared to be (like the Ibis, that precious bird of Persia that builds her nest always in Palms) perpetually conversant in great contemplations, and had no more impressions of earth, than the supreme Sphere of Celestial Bodies. As nothing was too high for your understanding, so nothing was too low for your bounty & beneficence. 
Psal. 104. Ep. ad Heb.  God Almighty has bestowed upon you the gift which the Scripture attributes to the Patriarch Joseph, to oblige hearts by sweetness; not unlike the Engines of Archimedes, which made water mount in descending; so your Lordship ever caused your humility to descend, but still to make it reascend to the source of the prime sublimity; and your virtues upon earth, will make your Crowns in Heaven. Your Lordship has always communicated yourself with so much sweetness, facility and affability, that you increased always respect by familiarity, which usually dissolves it; and like a precious Amethyst, shined so much the more, as it hath been often worn. It has been only the mischief and misfortune of our late times, that hindered your Lordship from being sooner preferred to the Pontifical Robe; for the opinion of the world did point your Lordship out for it with your first blooming beard: your early learning and gravity so much anticipating your years, and virtue rendering you Reverend before time. But it is your Lordship's glory to have deserved the honour of a Bishopric, sooner than to enjoy it.  
Pardon my Lord, that I have dared to draw your youthful Character with my rude pen; but those excellent endowments of your Soul, so much akcnowledged by envy, cannot but be admired by truth. And now that your Lordship is so far stepped into years, we find yet the vigour of your divine virtues augmented by time, in their happy influences upon us, as it is said, that the best Incense comes from old Trees, and Torches made of Aromatick-wood, cast out their odoriferous Exhalations when they are almost wasted. Before you were an example only to youth, but now your Lordship is become a pattern to Priests, and a precedent to Prelates; under whose heart remains a Temple of true Piety. Who then so proper for the highest Prelacy, as he that can entermarry Sobriety with Chastity, and Piety with Learning? How pure ought those persons to be, who are not only of the House of God, but of his Cabinet, and as it were of the very bosom of God? In the Sacrifices to the Sun, there was never made an effusion of Wine; How far from that then ought they to be, who are to sacrifice to the great Master of the Sun? And Chastity as holy Zeno telleth us, is happy in Virgins, strong in Widows, 
St. Zeno.  faithful in the Married; but with Priests and Prelates, it ought to be as it is in your Lordship, wholly Seraphical.  
Some Bishops we have known, that have lived in Bishoprics like blind Cyclopes in a hollow cave, insomuch that they have gone very far towards a persuasion of the world, that piety was a thing almost impossible to be aspired to, like ill-Physicians that make the sick despair of health, because they cannot cure them. Julius Caesar wondered to see men dandle Apes, having Children in their houses; and who can but admire in Prelates, to whom God has afforded so many spiritual Children, to see them kiss Monkeys, and it may be something worse, play with Dogs, and carry Hawks, & c?  
From all these vanities your Lordships known innocency and piety has always defended you, and you appear now in the Church as you ought to do, like those ancient Statues of Polycletes and Phydias, of which there was not a lineament but spoke. Your Lordship's example has been a perpetual Sermon, which is the best of preaching (as St. Greg. Nazianzen divinely observes of the great St. Athanasius) that his voice was as a Thunderclap, and his life a Lightning flash; 
Greg. N. ●z. in Jamb.  because words never thunder well, if examples enlighten not. There is no Libertine but will be daunted at the sight of such a life, lead truly according to Christianity: it is a mirror that kills Basilisks by the repercussion of their own proper poison. So may your Lordship thunder on still, and enlighten this distracted people with your pious Precepts and Practice; that these poor seduced Christians, may be reduced out of the Claws of the Cockatrice, and recovered into your Christian Fold. And sure I cannot at all despair of the effect, if their refractory spirits will be at all won with sweetness. It is said, that Amber sweetly draws a trifling straw, and Adamant gently wins the hardest iron, and with a Hony-comb fountains of the most troubled waters are cleansed. Nothing disarms a Passion, (and their whole Religion is no more) so much as Patience and temper, which your Lordship is known to be the accomplished Master of; and so shall by that means throw prostrate at your feet, those hair-brained Zelots, who seem now to roar over your Lordship's head. Flecti autem qui recusant, frangi oportet; nec invalescenti Ecclesiae & Reipublicae morbo, 
S. Fulgent.  molli uspiàm Diaetâ succurrendum est, sed Chirurgiâ. So may your Lordship proceed and prosper in your happy Prelacy, and grow up to be as exemplary an instrument of your Royal Master's peace, his Kingdom's happiness, the Churches good, glory of your gown, and honour of your University and College as that great and glorious Prelate Henry Chichly was, your most famous founder; which is meant for as much temporal felicit, as can be wish▪ d from the heart of  
My Lord, Your Lordship's Most humble Honourer, and most dutifully obedient Servant, Tho. Bellamy.   

The Preface to the Reader, rendering the occasion of the following Discourse, with some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marks or characters of that sort of Christians that call themselves Protestant's of Integrity.  
THough the Author of this ensuing Treatise intended it principally for a Caveat to all Christian Princes and Prelates; yet it is as properly applicable to all sorts of Christian people too, who ought to take it for a Warning Piece, to arm themselves against that most horrid cheat of Presbytery, now called Protestancy of Integrity: For how can the supreme Prince either of Church or State, be capable to govern well, unless their Subjects be taught how to obey? which is absolutely impossible they should ever learn to do, so long as by the Principles of any wretched Religion, that they shall suck in with their first milk, they find themselves bound to rebel? Now that the Presbyterian Profession is clearly such a one, and not only inconsistent with Monarchy, but all sorts of Civil Government, you shall find most evidently made out to you by the Process of this discourse. The occasion whereof was (as I have been informed) this. There was a Presbyterian Pamphlet published about a Twelvemonth since, under this glorius Title, A Letter from a Protestant of Integrity, in answer to a Letter from a person of Quality, to the same Principal Peer of the Realm now sitting in Parliament, etc. Upon the sight and full perusal of beth these Letters, our Author truly concluded, that he who writ the former, was indeed as the Title spoke him to be, (a Person of Quality) and that was evident by the evenness of his stile, cleverness of sense, strength, rationality and candour of his discourse: and the other to be (as he likewise entitles himself) a True Protestant of pretended Integrity, no only for the barbarous Billingsgate language, most abominable lies, and unchristian virulency that fell from his pen, without any respect had to the reasons which he pretended to answer; but also for his most presumptuous daring to defend the most notorious Traitors and Rebels in the whole world; and to that purpose has an entire Paragraph to prove, nay does most magisterially affirm, that the Presbyterians by name, aught to be numbered amonest the best of Subjects, if they would be as conformable in ecclesiastics, as they were sound in their Politics.  
Our Author therefore finding himself offended with that insufferable affront offered to his Majesty, and indeed to all Christianity, by such an irrational, undutiful, and traitorous vindication of those Persons, and their Doctrines, fairly endeavours to prove how unsound they are in their Politics; and that it is as utterly impossible that they should be ever brought to a conformity to the Civil, more than to the Ecclesiastical Government; and all this he does out of the undeniable dictates of their own dead Doctors, though but lately flourishing, and their most Primitive Fathers; Let him look to it then that dares (now they are declared) to defend them.  
Now if they shall please to disabuse their own souls, I beseech them to peruse this following Treatise, with all patience and impartiality, and then I am confident that they will quickly find by their own reason, those false spectacles to fall off, that have been so long clapped over their eyes, by their own falls seers, (possessed with the Spirit of lies) who are continually working of more for their deception and forgeing on still in the shop of Hell, their Religious Instruments of Rebellion, which shall persuade men always (if they will believe them) to take glass for Diamond, and such Kestrels as they are, for Falcons. But he that will find out the bottom of any religious or civil debate, must prepare himself to carry a spirit throughly discharged of all anticipations, bold animosities, and false apprehensions, which will raise mists even upon the most resplendent lights of Truth.  
Pausanias tells us of a false Mirror kept in the Temple at Smyrna, which did represent the most beautiful and amiable faces, with notable deformity; and on the contrary, gave to Creatures ugly and mishapen, some false lustre of a borrowed and wholly imaginary beauty.  
The Ministers of the Presbyterian Religion make no little use of such mirrors as those in their Temples (as they call them) and represent in the false glass of their Doctrines, the true Church of Christ, (that has all the Epithets of beauty and comeliness given to her, in the divine book of Canticles, as the only lovely, and chaste Spoase of Christ) as a Monster composed of all sorts of abomitation: and their own pitiful and ugly gear, for the only pure and legitimate product of the Gospel. If the People have their ears perpetually beaten, with the seven Hills of Rome, with Antichrist, with the horned Beast, with Idolatry and Superstition, which they maliciously obtrude upon all Hierarchy; and their own Heresies, Blasphemies, Profanations, Sacrileges and Rebellions against God and their King, are all covered with the specious outside of Godliness, which they now call Protestancy of Integrity; how can the poor people choose but embrace them as the blessed fruits of the Spirit itself? if they remain fixed in these persuasions, how can they choose but hate what they know not, or that which is represented to them for bad? Some there are, that in the opinion of the world (at least the ignorant or indifferently knowing part of it) are gazed at, and admired in their Pulpits, as flying fire in the air, when indeed they are mere nothings, or truly (which is far worse than nothing) stark nought, and villainous Ignes fatui, only disposed to lead men to their destruction. The Hebrews therefore ha' l a most excellent saying, that Vinegar was an ill Son of a good Father, for it is commonly made of the best wine; so nothitg can be worse than a corrupted Churchman: capable they may be perchance, to perplex the most evident propositions, and that is indeed a most eminent piece of their learning, which is no more than that of common Sorcerers or Conjurers, (as they call them) who can cast mists upon the clearest mornings, or like the divinity of Dogs, who do usually bark at the Moon's brightness: The blessed eyes of Bats they have, to mock at the greatest lights, and the malice of the old Atlantes, to shoot their arrows against the Sun. Nothing is so absolutely confirmed on all sides, as that no man can be saved without true Religion, and yet nothing) by the malice of the Devil and such Doctors) is so controverted, as the verity of Religion: notwithstanding, if we err in the choice, we make shipwreck before we weigh anchor; and so long as we remain in error, nothing can save or deliver us from eternal damnation, 
St. Fulg. in lib. de fid. ad Pet. Diac. c. 48  as St. Fulgentius declares at large, in the book which he composed of Faith, ad Petrum Diaconum: For we must all know, or be maliciously ignorant, that the true Church, is as the Polestar that is ever in motion, but never sets. It is high time therefore, and as I humbly conceive, hugely necessary, to lay down some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or certain marks, to distinguish these pure Protestants of pretended Integrity, from the true Professors and Practisers of Christianity.  
Now first, we are sure, that all true Religion hath this property inherent, to tend wholly towards Monarchy, that is Hierarchy; and whosoever goes about to introduce any other form of Government into the Church, as if it were fit, or reasonable, it is clearly to thrust thorns into the feet, and to put straws into the eyes of it; and this property is so well agreeable (we all know) with our holy brethren of the Presbytery, who pretend to be the purest Protestants of Integrity, that I shall not need to make any further dilucidation. So I shall pass to our second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or mark of distinction, which you may please to take to be clearly this.  
All Innovation is utter poison to true Religion; and it is as clear, that the whole persuasion of all these wretched Religionaries, that call themselves Protestant's of Integrityis nothing else but a heap and huddle of Novelties: for as to Antiquity, and succession of their Doctrines, they do not, or ever did (for as much as I have ever heard) pretend at any time to it; but just like Aesop's Ass, that vaunted he had great secrets of wisdom to communicate to other beasts; and that he might the better authorise his Philosophy, and gain credit to himself and discourse, he hide himself a long time a deep dry pit, from whence he came out at last with a goodly grave Philosopher's cloak about him, saying, that all the while that he had been so invisible, he had very much addicted himself to the study of sciences, 
Tertul. in Marc. l. 4. c. 23.  and the knowledge of truth.  
This was the very Parable that Tertullian spoke to the Heretics of his time (and that is pretty ancient) They come forth, saith he, as an Ass out of Aesop's pit, and can neither tell who they are, nor whither they would, from whence they came, nor who sent them; nor what right they have to extinguish that glorious light of our blessed forefathers. Just such a shameless and ridiculous beginning have our pretended pure Protestants of Integrity, which well proves their nullity, and that they ought to be so nobly attended, as to to have for retinue, Rapine, Robbery, Murder, Sacrilege, Rebellion, and Regicide. All innovation, we know, is dangerous in any State, whither Civil or Ecclesiastical, but principally in matter of Faith; but you may please to take this for a Rule; They that follow the main current and generality of a Religion, ancient and well-grounded, cannot perish, but by the falling of Heaven; nor stumble in their belief, but by entombing themselves in the ruins of Christianity; which God neither can nor will suffer to be lost, according to his Promises. They which adhere to Novelties, sail na Sea full of Monsters and Tempests, without Polestar, without Rudder, without Pilot, or any other guide then their own single judgement, which cannot choose but very certainly deceive them; and doubtless if there be any flames in Hell employed for the punishment of sinful Souls, there is no question but they shall be inflicted chief on those who do endeavour daily to rend the garment of Jesus Christ, to break the sacred seams and connexion's of the Church, to strike at all the lawful powers ordained by God, to throw disorder, fire, and blood into the State of their Prince; nay upon his very person, commit that sacred murder (called Parricide) upon their King and sheath their swords jam the bowels of their Country, which puts me naturolly upon the Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or mark of a true Religion, and that is obedience to Magistrates both Ecclesiastical and Civil, and adve reverence in divine Worship, and to all holy things. As to the point of Obedience, how well it squareth with our Protestants of Integrity, and how demonstrable it is, that they are, and must be Rebels, according to their own Principles, this following Treatise does most sufficiently make appear, to which I refer you. But for the manner of their Divine service, (as they call it) it is so barbarously ugly, and abominably nasty, that it would turn the stomach of a good Jew, or reasonable Turk, so much as to look upon it: Nay all the reverence that they bear to holy things, is only to pray upon them by sacrilegious rapine, and horrid profanation: But let them look to themselves, for such Godly do; for those Crimes which do affront the Divinity, ever bear their punishments behind them. Did not Crassus feel amongst the Parthians, the Religion of the Temple at Jerusalem, 
Joseph. lib. 18. c. 28.  which he had so sacrilegiosly violated? God making the steel of those Barbarians to revenge his injured Sanctuary, as Josephus has well observed. A hand from Heaven charactered a dread fall Decree against a great Babylonian Monarch, which has served for a Tragedy ever since the Prophet daniel's time, 
Dan.  and will be so continued as a terrible spectacle to all posterity. And afterwards we find Heliodorus in the Maccabees, 
2 Mach. c. 3.  to be prodigiously punished by exterminating Angels, who ●n the mid day scourged him in the sight of all the world; employing their heavenly whips upon his body, for the same crime, as he had bestowed his hardyness, and audacious hand, to steal a jewel from Heaven. Whatsoever they think of the story, I am sure the moral of it is not Apocryphal. Herod, in like manner, opened King David's Sepulchre, 
Joseph. l. 16. c. 11.  and took the spoil thereof; but note his miserable end, and what dissasters did ever after attend him, as Josephus will relate to you; Urraca went to rob the Sanctuary of S. Isidore in Spain, to defray the charge and expense of his wars; 
Hist. gen. Hispan. part. 4.  and his guts burst out of his belly in the Church-Porch: as is observed in the History general of Spain. Leo the fourth Emperor, took a most precious Crown out of the Church of Sancta Sophia, in Consttntinople, 
Sigon. l. 1. de regno. Ital.  which was dedicated to it; and he died soon after of a cruel Carbuncle, as Sigonius witnesseth. Gondericus, King of the Vandals, when he took Sevil, 
Tarapha in Houric.  took also the spoils of the Churches, and seized upon the riches thereof; and to requite him, the Devil straight seized and possessed him, as Tarapha tells us. What Punishment had Julian the Apostata, amogst his other sins, for his notorious Church-robbing at Antioch, 
Trip. l. 6. c. 31.  the Tripartit History will inform us. To conclude, (for what need I use more instances of terror?) read only the story of Nicephorus Phocas, who resumed all donations that were made unto Monasteries and Churches, commiting a thousand Rapines and profanations upon sacred things; but see what afflictions and furies haunted him ever after: and therefore his successor Basilius thought fit to abrogate those Laws of Phocas, which tended to the suppression of Monasteries, as the Root of all the calamities that happened in that time. I have been a little larger upon this particular, because our Pure Brethren of the Presbytery, these pretended Protestants of Integrity, do please themselves so much with this their sacrilegious Dalila, though it is not a little admirable, quorum facta imitantur eorum exitus non perhorrescere So I pass to the next mark of true Religion, which I take to be a faithful, constant, solid course of devotion towards God, by a dutiful address to him in Prayer, and practical imitation of his Holy Life.  
The Spirit of the best man, (we know) is in no better condition than a Sundial; which is of no use at all, but when the Sun reflects upon it: nor can any man expect that his understanding should receive any true light, but what is reflected from the Rays of God; and that must be by the means of Prayer. The practice therefore of this holy Duty, has been every styled and esteemed by all the holy fathers of the Church, as the key of Heaven, and confusion of Hell; the standard of our Christian warfare, the conservation of our peace, the bridle of our impatience, the guardiau of our temperance, the seal of chastity, the Advocate of offenders, the consolation of the afflicted, and the Passport of the dying, etc. for the Just do live and die in prayer, as the Phoenix in her perfumes. A Christian therefore without Prayer, may be compared to a Bee without a sting, which can neither make honey, nor wax. The Apostle therefore bid us to pray always; which St. Gregory Nazianzen interpreteth thus, that we are to have God in our minds so often as we breath. It is not therefore unfilty styled the Spirit of Prayer, for it is the breath of the inward man; Os meum aperui, saith the Scripture, & attraxi spiritum, I opened my mouth, and drew in the spirit; we are all of us ready to be choked with filthy flesh and fat, and to be devoured with the flames of concupiscence, unless upon all occasions, we do open our mouths, to take in that gentle air of God: a good Christian is therefore resembled to the Palmtree, which as it is the tallest and straitest of all trees, so bears its best and most solid strength in its top: just so has a true Christian his whole vigour in God, and for God; his life is a perpetual Sabbath, Sabbathum delicatum, a most delicious Sabbath, as the Prophet calls it, nourishing and reposing the Soul, with the constant draught of this holy Spirit of Prayer; a true Christian makes it not only his lock and key of the day, but his bolt at night; nor only so, but his very meals and recreations. The Primitive Christians therefore were usually called the Crickets of the night; because at any time of it, if any interruption of sleep happened, they ever made it out, with esaculatory Prayer, and elevation of their hearts. Those that love God truly, will have recourse to him at all hours, and upon all occasions, not confining their devotions to time or place. Ionas and the three Children, found sufficient Chapels in the Whale's belly and in the fiery Furnace, because the love of God, the wisest Architect had erected them; and God was as near them in the entrails of fish, or the midst of flames, as he would have been in his most holy Temple. Now methinks I hear our Pharisailal Protestant's of Integrity crying out, O we have enough of that to say for ourselves; there are none living so conversant in that holy duty of frequent, and Family Prayer, as we; Yes indeed, like some of those devotes which Horace speaks of, Jane Pater Clare, Clare cum dicit Apollo— Labra movet metuens audire, etc. Da mihi fallere, da justum sanctumque videri: Pray much, and very often; but immediately fall to cozening, lying, and cheating, and to study how to entrap men: a devotion much like his, whose way to his wench, lying through a Churchyard, said his prayers always going and coming. This is not the true devotion that is spoken of; but as St. Gregory well expresseth it, to sacrifice the Calf without the flower; which is to make Prayer with the lips, without application of the heart: so granting the Prayers of these Protestants of Integrity, to be never so good or frequent, they do not otherwise than one Neanthus did, who having inherited Orpheus his Harp, and thinking to do wonders with it, played so ill, that dogs affrighted with his untuneable skreaking noise, tore him all to pieces: So it is not enough, to have a great many holy Frayers in our hands, which sound like the strings of God's Harp, and may be consigned to us by Jesus Christ himself, and all the Primitive holy Fathers, and to repeat them as often too as they did; but we must use them with that true devotion of heart, as is required, lest we find our punishment in the very sacrifice of Propitiation. Nor must this high Christian duty be performed in that strange, sawey, familiar and Pharisaical manner, as is customary with these Protestants of integrity; but rather in our most retired privacies, and a becoming silence, better than any exterior ostent, resembling those rivers which run under the earth, choosing to steal from the eyes of the world, to seek for the sight of God only: So true devotions ever study solitude and retirements, and are always best, when shut up within themselves. I have the rather chose to insist upon this, because the pretence of these Protestants of Integrity, to a true performance of this duty, is the grand cheat and imposture, that they put upon poor Christian souls, to draw them into their unchristian Conventicles. So I come to the second part of our last remark upon true Religion, which is, a practical Piety towards God, and Man; for as the heart and marrow of Religion consists wholly in the interior, so we can make no other judgement of that, than by the apparent practice of Piety, and true Godly and religious lives of men, etc. and all this is but a natural effect of that precious Spirit of Prayer before spoken of. For true devotion (as the great St. Tho. of Aquine has described it) is nothing but a prompt will for the service of God: 
Aquin. l. 2. q. 82.  his words are these, Voluntas quaedam prompta tradendi se ad ea, quae pertinent ad Dei famulatum, A very prompt and affectionate vivacity in things which concern the service of God: nay we may find so much as that said by Porphyry himself a Pagan, and one of the most Atheistical ones that ever lived; Deus (saith he) omnium Pater nullius indigit, sed nobis est bene, cum eum adoramus, ipsam vitam precem ad cum facientes, per inquisitionem, & imitationem de ipso: That is, God the Creator and Father of this great Univers, hath no need at all of our service; but it is our good to honour, serve, and adore him, making our lives to be perpetual prayers to him, by a diligent enquiry after his Perfections, and a holy imitation of his Virtues; 
St. August.  All this St. Austin (the Oracle of the Latin Church) recites out of that Heathen, to teach us faith from the Philosophy of the most perfidious, and religion from the writings of the most irreligious man in the whole world: just as if an ●honest man should pull a thing stolen out of a thiefs coffer. And indeed it is a most evident truth, that the best life is the best prayer, and therefore St. Greg. Nazianzen tells us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Greg. Naz. in Jamb.  A dumb work speaks a Christian better, than the most eloquent oration; and a golden tongue, and a leaden heart make an ill march together: yet we know that some there are of these pure Protestants of Integrity, who have appearance enough of the Spirit, and will pray in the similitude of Angels, but practice like Devils, resembling the Ass in the fable, that carries daily to the hothouse, wherewithal to shift and cleanse others, and yet goes himself perpetually bemired and slovenly; so whilst they preach to others, (as the Apostle tells us) become castaways themselves: or yet more like the impertinent drone, they can go buzzing up and down, with their empty prayers, and yet as aforesaid, neither make honey nor wax. To what purpose is it therefore to be so, vox & praeterea nihil, to warble like a Nightingale, or a well strung Lute, and to be deaf to all harmony? Is not that to be at best (as the Apostle tells us) but as sounding brass, or a tinck ling Cymbal? Undoubtedly all the devotion of a Soul truly Christian, tendeth to practise, as the line to its Centre; and therefore St. Cyprian most piously proclaims thus, Philosophi factis, 
Cyprian in lib. de Patientia.  non verbis sumus, nec magna loquimur, sed vivimus, Our Philosophy and Christian wisdom, saith he, is a prudence of works, not of words; and we are to live, not talk great things. We are to march in our Christian warfore, like the brave Soldiers of Gideon, with the torch in our hands, as well as the trumpet upon our lips. But now all this is Superstitious, nay Popish in the esteem of our pure Protestants of Integrity, who will do no good works at all, for fear of meriting by them, and profess none but a solifidian way to heaven, which my faith can never reach to believe, will bring them thither: somethings, it may be, they'll do as their elder brothers, (the Pharisees before did) but with such a pitiful deal of ostentation and vain glory, or the same abominable pa●●ed hypocrisy too, that it is plain, they court their own interest in all that, more than their conscience, and apparently love themselves so, more than they do God, for which they are like to receive their reward in this life, which is to have the execration of all mankind; for verily there is no vice deserves it better, than that, which distends snares over Altars, and under colour of zeal and piety, seeks to entrap men. God Almighty therefore requireth of us, that all which we do, should be done with sincerity and alacrity; with sincerity first, and for God's sake, and our left hand ought not know what our right hand does: but these Protestants of Integrity forsooth, will none of that sincerity, nor do any thing that may appear good, but the whole Town shall ring of it, and all the Trumpets sound to it, to proclaim their great Integrity. The Divine Majesty (in the mean time we know) has ever reproved, condemned, and chastised with a most particular indignation of his heart, that abominable plastered kind of life, amongst Christians sure, as well as Jews, to whom (we find) that therefore it was given for a Law, that the Swan and the Ostrich should never be made use of, in divine Sacrifices; upon which Mosaical Ordinance, all the interpreters of Scripture, are jointly of opinion, that the Swan was first rejected, notwithstanding the whiteness of her feathers, and sweetness of note, so much ascribed to her, because under those pure white plumes, she hides so black a flesh. Then for the Ostrich, which carries only an ostentuous boast of fair large wings, and very little or no flight at all, she could never he admitted into the number of divine Victims. So much does God abhor apparencies fruitless and effectless. What shall we say less of these pure Protestants of integrity, do they not perfectly appear like those Swans and Ostriches? Or rather like to pitiful Snails, who in their courses, make long silver traces, and are indeed in their interior, nothing else but mere froth. They have their backs, like Cushions, covered with Velvet, Satin, Taffeta, or Cloth of Gold, and stuffed within, with nothing but Hay. They make a fair ostent of leaves and verdure like a wood, but are replenished with nothing but serpents. In fine, these Hypocrites, and formal Professors of Religion, are very Seraphims in appearance, but Seraphims without eyes, without heart or hands, and have wings of mighty zeal, inflamed with a profane fire, only fit to burn the Propitiatory itself, which indeed is their constant study to do. To conclude the sincerity aforesaid in these practical parts of piety, is not more requisite or agreeable to God, than alacrity in his service, nor indeed more a mark of a true and undefiled religion. God loveth a cheerful giver, not only of his money, but of himself: God loveth (I say) a cheerful Liver, as well as a cheerful giver. For what hinders (as our incomparable Lord Chancellor, 
L●. Chance lour.  was pleased in Parliament most judiciously to allege) that a merry man may be a godly man? nay the Godliest? For there is no game, nor recreation in the world, can be compared to the soul of a good Christian? whose conscience is not only a continual feast, but a Portative Theatre, wherein are incessantly represented most admirable shows, as Tertullian tells us in his Book de Spectaculis. 
Yeptull. de Spectac.  Undoubtedly there is not a thing in itself more unacceptable to God, than that dullness and heaviness of spirit, taken up as a practice amongst these Protestants of integrity. God is not pleased, that we should enter into his service, as if we were to be lifted upon a rack to be tortured. Nay I do affirm it must be of necessity a most horrid injury done to the divine Majesty, to think there can be no true Piety, or devotion in the world, if our bodies be not torn in pieces, and our spirits quite to be beaten down; And therefore Gilbertus (an excellent Doctor) writing upon that Sentence of Saint Paul to the Corinthians, 
Gilbertus.  Glorificate & portate Deum in corpore vestro, 
1 Cor. 6.  Glorify and bear God in your bodies, makes this most elegant and remarkable observation, you must bear Jesus Christ, not drag him. Portari vult Christus, non trahi, so he proceeds, non est foenum Christus, sed flos campi, & fasciculus mirrhae, inter ubera sponsae, etc. Now he plainly drags him, who makes himself surcharged with him, and who indiscreetly afflicts himself in the service that he renders to the divine Majesty, not considering, that Jesus Christ is the Flower of the field, or the Poesy of Myrrh, between the breasts of the Spouse, and not a load of hay, to be drawn, under which we must needs groan, like to wheels ill greased; this was so foolish a superstition, and so old a one, that the Philosopher himself (though a Pagan) could not but find extreme great fault withal, and condemn for horridly extravagant superstition. Superstitio (saith he) quos colit violate, amandos timet. It is a strange fond Superstition indeed, saith this wise Pagan, and raised by simple people only, which through gross error fears, what it should love by virtue, and can hardly have any knowledge of, or approach to the Deity, but by violation of his Clemency (a thing most hateful to him) through a false presumption of his severity. They must be very silly souls sure, and have very little or no feeling of the divinity, that can apprehend God, whom we hourly find to be infinitely merciful, to be as Terrible as a Minos or a Radamanthus mentioned in Poetical Fables, who were always represented in those Fictions, to be most Spiteful Deities, to come and pry into all humane actions, to number all men's steps, and taking pleasure to prepare punishments for them, were wont to raise themselves immortal Trophies, upon poor Mortals ruins.  
It would be a pretty piece of Christianity, one would think now, to be preached amongst us, that devotion, and all labours in Religion, should be undertaken by us without any relaxation; perpetual disturbancies undergone by Christians, without any repose, and miseries without any remedy, or comfort at all. This sure must be thought the oxtream of all extremes, and fit only for our Protestants out of their wits, that now call themselves Protestant's of Integrity, but I sear will be found to be Protestants of pure knavery; I mean those Hypocrites and formal Professors of Religion treated of, whom we may very well compare to those Oxon of Baal, who are cut and mangled for Sacrifice into little Gobbets, but notwithstanding receive no fire from Heaven: just so these pitiful creatures, this sad sort of Christians, do most miserably macerate, and almost kill themselves, to sacrifice only to the opinions of the world, and their own brutish appetites, without ever tasting the consolations of God. A true good Christian in the mean time endeavours so to distribute his fastings, watch, prayer, repast, recreations and studies, with so prudent an oeconomy, for the service of his God, that he holds his life most admirably interlaced between Action, Contemplation, and repose, that he makes on earth, a perfect figure of Angels ascending and descending, and receives already so great a taste of those benefits, which he is to hope for in the other world, that he seems to have his soul in heaven, whilst he dwells upon the earth, to fathom mysteries, and with his, beatified understanding, to enjoy an Antepast of Paradise itself. Who then can with more justice and reason show forth a jolly, cheerful countenance, and make the clarity of his heart break forth at his eyes, and lips, than such a Christian? How well this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Character agrees with the sad Professors of this age, let the whole world judge; who are just such as Seneca described some of his time, 
Seneca.  Tristes & omnia deplorantes, quibus nulla non causa in querelam placet, semper presentibus infesti; Sad and melancholy Companions, always complaining of every thing, and nothing, displeased still with the present state of Affairs; and then concludes upon this kind of mal' contents, Aegri proprium est animi nihil diu pati, & mutationibus ut remediis uti, Their sickly dispositions are always given to change, and so use mutations for remedies: So that these sad Christians are altogether as dangerous to all Civil States wheresoever they live, as to the State of the Church, and are only fit to hold compliance with that sort of people whose Religion is to worship a Cat. The last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Symptom of true Christian Religion, is Humility; the stars we know are best beheld in the bottom of a Pit, and the most radiant splendours of a Christian, do appear in a profound humility; St. Cyprian therefore says of this transcendent virtue, that it is Primus Religionis introitus, & ultimus Christianitatis Exitus, The gate of all Religion, and the very Crown of Christianity; for who can think that that man will be faithful at all to Jesus Christ, that can be unfaithful to that holy virtue which shined so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him? the whole course of his life upon earth, being nothing else, from the Crib to the Cross, but a constant moving Homily of humility. The Sun (we see) which is the Prince of Planets, dispelleth always all the grossest, thickest, and stiffest vapours, and draweth the thinnest and most subtle to himself; how much more than that we do attenuate, lesson and annihilate ourselves, by the practice of this celestial virtue of humility, so much the nearer we are sure to approach to the Son of righteousuess, and true glory. But our pure Protestants of Integrity, are so overgrown with Pride of Spirit, that it may be quickly seen, how far they run out of the road of Christianity. Their Pride is far greater than that of the old Pharisee, who boasted only that he was not as other men are, but they boast themselves to be what all others should be, and so prescribe themselves to be pure patterns of Perfection, to all the world: But it is (we know) the terriblest blow in the whole world, when a man is wounded in the head, by his own proper judgement, Pride and Presumption. We come to the end of most things by strength of Industry; stones are pulled forth from the very entrails of men; the head is sometimes opened, to make vapours issue out, but what hand hath ever drawn a false opinion out of the brains of a spiritually prond, and presumptuous man? All seems green (saith Aristotle) to those that look upon the water, and all is good and specious, 
Arist.  to such as behold themselves in proper love. Better it were according to the counsels of the old Fathers of the desert, to have one foot in Hell, with a docibility of spirit, than a hand or arm in heaven, with ones own judgement. To be short, this unhappy Pride of Spirit, commits a massacre upon the whole chain of holy virtues: It mars all that can be called good in a man; let this cursed dram be infused, and all together will signify no more, than a wholesome medicament with a commixture of poison in it. It is such a spiritual venom, that it turns the sublimest virtues into specious vices, and makes them become but holly Traitors to the souls of men. Thus if the pulses of our pure brethren, these Protestants of Integrity, be judiciously felt, the world may quickly find, their adulterate, new, no Religion. From these proud melancholic, malcontent, hypocritical Spirits, it is that all those impious doctrines of disobedience and rebellion have proceeded; as you will see proved by the process of this discourse. 'tis plainly they, and only they, that have stirred up the ashes of old Rubelais here again amongst us, and do still so delight themselves to convers with putrefaction, that under their wings we do daily behold new vermin to arise in the Church, which endeavour to gnaw, and dissipate all that hath any Piety, or fear of God, in Christianity. Nor are they only content to throw poison and putrefaction into the State Ecclesiastical, but are always brewing of new mischiefs, bloodshed and rebellion in the Civil States of their Princes. Their Cities themselves where their holy villainies have got footing, resemble more Cyclopian Caverns, rather than Temples of peace, piety and justice: indeed briefly to conclude, the whole fabric of their Religion, is like a Castle, that I have seen in ancient painting, built upon ruins, in a land of quick silver, cemented with blood, and overthrown with frequent earthquakes, and violent outrageous winds: For it is certain, that if the arm of God sustain not an affair, the more exaltation, it receives, the deeper ruins it finds. Sic Pereant, & qui moliri talia pergunt, which ought to be the Prayer of every good Subject, is, and ever shall be, in spite of all Protestancy of Integrity, the constant devotion of him, that takes the honour to extitle himself.  
Philanax Anglicus.   

The Publisher, to the Christian Reader.  
I Have made bold, good Reader, to publicsh this Posthume Piece, the genuine off spring of a dead Brother in Law of mine, who was to my knowledge a most observant Son, and in every honest man's esteem, a pious, Reverend and learned Priest of the Church of England; out of duty to which, as became an obedient member, and allegiance to my Sovereign, as a Loyal Subject, I have dared to produce it into the world's light; especially being informed by better judgements, that it was of a most considerable concernment both to King and Church: My zeal therefore to the Public good, I hope will apologise for any particular errors in the impression, there lying an unhappy necessity upon us, to collect the whole out of very dispersed, and ill written Papers. My Brother's name I hope you will excuse me for concealing, because is does appear to be his will to have it so; for it was ever his desire to live, and so to die, Plebeius senex unnoised in the world. But if any one desire a further satisfaction. I am ready to answer, as becomes his faithful Brother, and good Reader,  
Your very Servant, Tho. Bellamy.   

A Christian Caveat TO ALL KINGS, PRINCES, AND PRELATES.  
IT has been a very great Controversy of late amongst Divine Antiquaries, and not yet determined by them. I must beg pardon therefore, that it is attempted by me now, where this Egg of the Consistorian Cockatrice, was first laid, whether at Wittenbergh in Germany, or amongst the Religious Lollards, or Wickliffists in England, or the Waldenses before them. But this we are sure of (wheresoever it was laid) that it was first hatched at Smalcald, then fostered and nourished at Geneva, and from thence took wing over most of the European Continent, and at last arrived upon the fag-end of our Island, called Scotland; where meeting with too good a reception, this fiery Serpent so inflamed the zeal of that cold Climate, and increased his own confidence, that he presumed to advance his flight amongst us in England, where he has for these many years fed himself upon the blood, and destroyed the souls of poor Christians. But now it is to be hoped, that he is upon his last wings (if not legs) unless some of his own Plume have the unhappy power to imp him again, (to His Sacred Majesties, their own, and the whole Kingdom's ruin:) In the mean time, I take it to be the duty of all good Christians, to offer up incessantly their Prayers and Tears to God, with their utmost endeavours amongst men, A Dios rogando, y con el maso dando, as the wise Spaniard adviseth, that this devouring Dragon may be at last overthrown, trampled under foot, and tied in iron chains under those altars which we daily charge with our vows.  
The duty now incumbent upon me, is only to represent him and all his brood, in their truly native, and rebel colours, as they are malicious oppugners of Sacred Majesty. Now as the skilful in the art of Imagery inform us, nothing is so curious in a statue, nor so hard in any piece to polish, as the Nails, which are the only outward arms that nature has afforded us; yet that is my present task to do, nor only so, but their very scratchings of the faces of Kings, and the tearing up of the whole Earth with their diabolical Nails, for the undermining, subversion, and demolition of Monarchy, through the whole World, like true Protestants of Integrity!  
Now to begin with the Foreman of this grand machine of Iniquity, we shall find Un Suiss a la Porte, a Swiss at the door, as no man fit to be Porter to such an Infernal Palace; and he appears to us sometime in his grave Rug-gown, and pretended Pastoral-staff, sometimes again in his swaggering Swashbuckler habit, striking and laying about him like any Madman, but still keeping this Cockatrice Egg in his robustious bosom, where he is resolved to hatch it, if he can. The first letter of this modern Cerberus his name, is Uldericus Zuinglius, 
Zuing. T●m. 1. Art. 42.  and thus he gins his game. Reges (saith he) quando perfidi, & extra Regulam Christi egerint, possunt cum Deo deponi, etc. King's may be deposed where they advance ungodliness, as Saul was. Now how they are to be deposed, he explains his own meaning best, Gum suffragiis & consensu totius, 
Art. 42, 43.  aut majoris partis multitudinis, Tyrannus tollitur, fit Deo auspice; that is, By the suffrages, votes, or consent of the whole, or the major part of the multitude; and this is a work so pleasing to God, that they are sure to have his blessing upon it. Here like a true Protestant of Integrity, he puts the Sword plainly into the people's hands; and to make it yet more clear, see his Epistle Conrado Sonnio. 
L●b. 4. pag. 868.  Permittendum, saith he, est Caesari officium debitum. We must suffer ourselves to pay a duty to Cesar; but upon this condition, Si modo fidem nobis permittat illibatam; si nos illud negligentes patimur, neglectae Religionis rei erimus; if he will suffer us to enjoy our own Religion, as we will have it; otherwise, if we should be so negligent as to suffer him, we shall be guilty of abandoning Religion itself. Thus they will be pleased to obey Cesar, if Cesar will be advised and directed by them; otherwise they have another course to take with him, they will talk with him to the purpose; but yet he will explain his meaning further and more fully to us in his Epistle Ad Ulmenses, whom he admonisheth, 
Epist. l 4. sol. 196.  Ut coram auditoribus so is, sensim incipiant detrahere personam Imperio Romano, quomodo stultum sit agnoscere hoc Imperium in Germania, quod non agnoscitur Romae, unde nomen habet: And again, Nimis Amantes est is Rei Romanae; quid Germaniae cum Roma? Sed prudenter & paulatin agenda sunt hujusmodi atque cum paucis, quibus credere possis, etc. That they should by little and little in their Congregations, unmask the usurpation of the Roman Empire, and show them how ridiculous a thing it is to acknowledge that Empire in Germany, which is not acknowledged at Rome if self, from whence it hath its denomination. He tells them further, That they ought not to be so fond of the Roman Government; what had Germany to do with Rome? But yet this kind of doctrine must be instilled by degrees, and the business cunningly carried, before a few first that may be trusted, etc. Who is now so blind, as not to see how this wicked Swiss labours, to undermine all Monarchy, and to blow up the Roman Empire with his breath! And how craftily the business must be carried, Sensim & paulatim, not openly and plainly, nor all at once, no by no means; Et coram auditoribus, pure doctrine for a Pulpit, a most rare Sermon to the people, who are most likely to applaud it! I am already quite tired in the pursuit of this debauched Satanical Swiss, and tracing of his damnable doctrines of Rebellion; and I believe every prudent Reader will so be, or at least rest satisfied, with what is already produced, as all the Princes of Europe may sufficiently see, what they are to expect from him, and the whole brood of such Reforming Brethren, Protestants of Integrity, when they are armed with power. Exit Zuinglius.  
Now enter Mr. Calvin, and let us see, whether his reverence will prepare and dispose the hearts of his disciples to more obedience, humility, and patience, than this rough Swiss aforesaid hath done. Now as those of the Swiss race were called Zwinglians and Sacramentaries, by Luther; so the French named themselves Hugonots, from one Hugo another Patriarch of theirs. So now all of that Sect have their title and denomination from Calvin, who as a Transcendent, hath overshadowed and obscured the glory and name of Zuinglius, and Hugo himself; and now forsooth they must be called Protestants of Integrity. For the description of the life and conversation of Calvin, of his nature, behaviour, delicacy of diet, and physical Epicurism, I shall refer you to one that sat long by him to draw his Picture vivis coloribus, and that is Dr. Jerome Bolsec, (one that was frequently conversant both with his pulse, and humours) as his constant Physician; whose testimony is confirmed likewise by the learned Francis Baldwin, who concurreth with him in the portraiture of the man, and in the very colours. He was a famous Lawyer of calvin's own faculty, and one that lived long with him, and knew full well what blood was nourished in every vein of his body. The like is done by Florimond de Remond, a Gentleman of quality, Claudius de Saints, and divers others, who have left us the lively image of him, and of his fine Companion and Fellow-laborer, Mr. Theodore Beza, his successor in his Chair and Jurisdiction, an usurping Parson of another man's Parish, and an Husband of another man's wife, a greater friend to Love than Charity, to wit than Piety: But it is not my business now to meddle more with their virtues and lives, nor yet with their School Points and Doctrines of Faith, which I shall leave to the examination of the more learned, intending only to deliver to the world their Doctrines, Problems, and Paradoxes in points of State, and to demonstrate to the world, how much their refined Reformation doth derogate from the Royalty and Sovereign Authority of Christian Kings and Princes; and how much it is more  to Democracy and Popular Government, as more consonant to their Consistory and Eldership, whereby they have wrought such horrid confusions over the face of Christendom, like true Protestants of Integrity: And yet truly we may find Calvin go as slily and considerately to work as the other, and by certain degrees too, nor altogether so bluntly as the rude Swiss before him did. First, he goes about to commend Aristocracy, and labours to abuse Monarchy to the height, and all that, to prefer the reputation of his. Consistory and Sanhedrim, as you shall hear him speak for himself in his artificial Institutions. Non id quidem per se, 
Calv. Inst. l. 4. c. 20. v. 10.  sed hominum vitio; mark his cunning, not that Aristocracy were naturally, and of itself better (not by no means, things were not ripe for that yet) but through the Vices and Deficiencies of men; why this one would think to be pretty plausible, but mark his reason, Quod rarissimè contingit Reges sibi moderari, deinde tanto acumine & prudentia instructos esse ut unusquisque videat quantum satis est. So he makes it very rare and dainty, to find a wise and temperate Prince, or almost impossible for a King to see sufficiently into his affairs; and therefore concludes, Facit ergo hominum defectus, ut tutius sit ac magis tolerabile plures tenere gubernacula. So his reason proceeds upon the defects of Princes, and maintains it to be more safe and tolerable, for many jointly, than for one absolutely to govern and command; and concludes with an ingenuous confession, Atque ut libenter fatear, nullum esse gubernationis genus isto felicius; that no kind of Government can be happier than that: Now the effects of that doctrine do most plainly appear by that Popular State, yet governed Aristocraticè, as Bodin very well observes, established by him in the City of Geneva, after the ejection of the Bishop, who was their lawful Prince, as his Predecessors had long before him there enjoyed it, since Frederick the First. So those were the first fair fruits of the propagation of his Gospel there, of Protestants of Integrity.  
Now after all this, to prevent that man should object, That princes have always grave and wise Counsellors about them, to advise with, and to inspire them; and if they should be so weak themselves, as he imagines them to be, yet so their defects might be supplied, he gives this resolution in his Comment upon Daniel, Kings (saith he) make choice of such men for their Counsellors, 
Cap. 11. v. 26. Dan.  as can best fit their humours, and accommodate themselves best to serve their bestial lusts and appetites, instancing particularly in Cruelty, Fraud, and Rapine. So he makes Kings rather worse than better for having Counsellors, and consequently staineth the honour and credit of a Counsellor, with a scandal and blemish intolerable.  
And yet a little further upon the same Book of Daniel, 
Cap. 2 v. 39  They are (saith he) strangely out of their wits, quite void of sense and all understanding, who desire to live in Sovereign Monarchies: for it cannot be, but that order and policy should decay where one man holds so large an extent of Dominion. Nay, to make this impious proposition seem good, he adds in the same Book thus. 
Cap. 5. v. 25.  Kings (saith he) forget that they are men, that is of the same mould that others are: They are called Kings and Dukes, Dei gratiâ; to what end serve these words? to show by their title that they acknowledge no other Superior; and yet they will tread upon God with their feet, under that cloak: So it is but a mere abuse, and blind, to disguise and conceal their wicked designs, when they vaunt that they reign Dei gratiâ. Is not this a most excellent doctrine to be preached in a Monarchy? and a very fine descant upon Dei gratiâ?  
Yet he goeth a little further in the same Book. 
Cap. 5. v. 21.  Kings (saith he) make their boast that they reign Dei gratiâ, yet they indeed despise the Majesty of God, Voila quell est la rage & forcenerve de tous Roys: That is to say, Observe here the rage, fury, and frenzy, of all Kings, none excepted; and to make that good, he addeth this strength to it, It is common and ordinary to all Kings, to exclude God from the Government of the World. May we not here truly say of him, and the rest of his Reforming Brethren, Plusquam regnare videntur quibus ita licet censuram agere Regnantium? They are sure, more than Kings, who thus imperiously dare pass their censures upon Kings; and thus are Protestant's of Integrity.  
But yet if you have a mind to hear John Calvin Preach more like a Swisser, and which you may think more strange, to Lutheranize, with the proper spirit of brave Martin himself, See what he says further upon the same Book of Daniel. Darius (saith he) will by his example condemn all those who at this day profess themselves either Catholic Kings, 
Cap. 6. v. 25.  or Christian Kings, or Defenders of the Faith; and yet not only do they deface, and bury all true Piety and Religion, but they corrupt and deprave the whole worship of God. This is not yet all neither; for in the same Chapter, he is bold to touch Kings a little more to the quick, and curiously describes what kind of Beasts they are generally. Les Roys sont presque tous hebetez & brutaux, 
Cap 6. v. 3, 4.  aussi semblablement sont ils coment les chevaux & les Asnes de Bestes brutes. King's are for the most part stupid and brutish, nor liker any Brutes upon the Earth, than Hackney Jades and Asses: Fitting Titles for the Majesty of Gods Anointed. At length to crown all that he hath said or done in this point, he turns his tune to sharps and menaces in this brave manner. Abdicant se potestate terreni Principes, dum insurgunt contra Deum, 
Cap. 6. v. 22.  imo indigni sunt qui censeantur in hominum numero: Potius ergo conspuere oportet in illorum capita, quam illis parere ubi isic proterviunt, ut velint spoliare Deum suo jure. Earthly Princes (saith he) divest themselves of power, when they make an insurrection against God; nay, they are unworthy to be reputed amongst men; men had better therefore spit in their faces, then yield obedience to their commands, when they shall grow so insolent, as to rob God of his right. Is not this a most rare and learned homily of obedience for Subjects, and befitting Protestants of Integrity?  
By so much as hath been produced, it is evident, that Calvin was, at least, a well-willer to the extirpation of Monarchy, though the affairs of the world were then in a little too good a composure for him to dare to adventure further at it. Exit Johannes Calvinus.  
Now enter the Tibullus of Geneva, sweet Mr. Theodore Beza, and by his opinions and practices, it will be more easily made appear, that it was his Master calvin's, not only opinion, but design, to make all the world dance the Geneva Jig, and to propagate his godly Government throughout all Christendom: For he was both his disciple and companion, who sound did understand his doctrine, and did as bravely second him; so we know, that noscitur ex socio, etc.  
Now first in his Preface to the New Testament, dedicated to Queen Elizabeth, 1564. 
B z 1 Praes. in Nou. Testam. 1564  he useth these words, Quo die, scilicet, 19 Decemb. ante biennium, Gallica Nobilitas (Illustrissimo Principe Condaeo duce) tuis & Illustrissimorum quorundam Germaniae Principum, subsiaiis freta, non procul urbe Druidum, fortissimè Praeliata, prima restituendae in Galliis Christianae Religionis fundamenta, sanguine suo feliciter consecratunt, etc. Here he speaks, not only as approving, but glorying in that famous battle that was given at Dreux, by the Prince of Conde, and all the Huguenot Party, against the King; which act hath been by all indifferent persons, condemned as a most unanswerable Rebellion; yet brave Beza so boldly justifieth and magnifieth it, that in the same place commending the good services at Meaux and Orleans, and that famous battle of Dreux, wherein he boasts himself to have been a principal actor, not an accessary: He adds thus, Id quod liberius testor, quod istis tum consiliis, 
Praef. ibid.  tum etiam plerisque rebus, quando ita Deo visum est, interfui. This (saith he) I do more freely testify, because I was present at those counsels, and most actions, when it pleased God, etc. But to know this Gentleman in his proper humour, and in puris naturalibus, read but his Positions, and Catechism of Sedition, the Practice of his Piety, 
V●nd. count. Tyrant. p. 15.  the Book called Vindiciae contra Tyrannos, where he acts the perfect part of Junius Brutus: And first, Page 15. he propounds this question, If Subjects be bound to obey their Kings, when they command against God's Law? And then Page 22. he resolveth, We must obey Kings for God's cause, when they obey God: 
Pag. 22.  And then concludes Page 24. 
Pag. 24.  As the Vassal loseth his life, if he commit felony; so the King loseth his Right, and his Realm also, if he forsake God. But above all, the bravest Maxim he produceth Page 65. 
Pag. 65.  That all conspiracies are good or ill, as the end is at which they aim, which is a most diabolical principle, and capable to maintain all the Rebels and Traitors in the World. 
Pag. 66.  Yet Page 66. he goes a little further; The Magistrates (saith he) and one part of the Realm, may resist the King, being an Idolater; as Libna revolted from Joram, for forsaking of God. Here he gives all Rebels a sic dicit Dominus, for their defence. But yet this is not all, he must fortify his Axioms a little further, Page 132. 
Pag. 132.  The Government of a Kingdom (saith he) is not given to the King alone, but also to the Officers of the Realm. And again, 
Pag. 103.  Page 103. France, Spain, and England (saith he) are custumarily consecrated, and as it were put into their charge, by the States, Peers, and Lords, which represent the people. 
Pag. 199.  And Page 199. There is a stipulation in Kingdoms hereditary, etc. Now I would fain know, what can any Rebel say more? And upon these Positions, what difference would there be between the Crown of a King, and the la Beretta of the Duke of Venice?  
I cannot here forget, how irreverently this Eusebius Philadelphus, (for so Mr. Theodore Beza was pleased there to call himself) did use his own King Charles, in his Book entitled Reveille Martin, 
Reveille Martin.  where he usually calls the King Tyrant, and makes this Anagram Chasseur Desloyal. Read his rhymes and scandalous reproaches against the Queen-Mother; peruse the Forty Articles recorded in that Book, 
Art. 40.  for the better advancement of Seditious and Rebellious Government; and in the last of them, they are obliged never to disarm so long as Religion, as they call it, is pursued and persecuted; that is, according to his meaning, so long as the King goes about to chastise their Rebellion.  
It were too much to trouble any ingenuous Reader with all those holy Articles of Bearne, 
Articles of Bearne.  1574. coined with Mr. Theodores own stamp, and communicated at Melun to all the Mosches of the French Church, that they might the more strongly, as they said, make war against their enemies, till it pleased God to turn the heart of the French Tyrant. By all this it must be very evident, that Beza and his followers have caused all those uproars and commotions in France, when he himself writing to Christopher Thretius, 
Epist. 40. Christoph. Thretio.  speaks his resolution to fight it out to the very last. Ego quidem pacem nullam, nisi debellatis hostibus ausim sperare; he could hope no peace, till the enemies were quite subdued. Now if you ask who were those enemies, he quickly clears that, Cacolicorum castra trans Ligurim sunt, meaning the King's Army that were Roman Catholics; and saith a little before, Ab eo tempore nostri (copiis felicissime instauratis) Tholosanum agrum infestarunt, unde ad Rhodanum usque progressi, occupatis aliquot oppidis & Arcibus, in quibus praesidium reliquerunt: About that time our forces, with their recruits invaded and possessed all about Tholouse, and thence marched towards the Rhone, taking by the way Towns and Castles, wherein they had left Garrisons.  
Thus you may see, how these good men made no bones to disturb the public peace, to surprise the King's Towns and Castles, and fortify them against him, and to oppugn his forces, plunder his friends, etc. like true Protestants of Integrity.  
I might here travel a great way further, and weary you with as good stuff out of the Book De jure Magistratus, 
Lib. de jure Magistratus.  a Bird of the same nest; for if it was not Beza's own, as most think it was, it must needs be Ottomans, one of his chief Comerades. But Dr. Sutcliff, 
Dr. Sutcliff.  a Countryman of ours, and very near of the same Sect, confesseth the Book to be Beza's and saith, that Beza in his Book De jure Magistratus, doth too much arm Subjects against their Princes, and blameth him for going about to overthrow the Authority of all Christian Kings and Magistrates.  
To Dr. Sutcliff may be added, the judgement of the famous Lawyer, 
Fr. Bald. Resp. alt. ad Joh. Calv. p. 74.  Francis Baldwin, who had particularly conversed with Galvin at Geneva, in his Book called Responsio altera ad Johannem Calvinum, Paris 1562. Pag 74. Mirabar quor sum evaderet inflammatus tuus quidam Apostolus (sc. Mr. theodore Beza) qui cùm hic concionaretur, suis auditoribus vehementer commendabat extraordinarium illud exemplum Levitarum, strictis gladiis per castra discurrentium, & obvios quosque Idolloatras trucidantium: Sed nunc audio te vix contentum esse talibus Levitis. And P. 128. Leviora (saith he) sunt illa; 
Pag. 128.  cum statuis, sepulchris, & ossibus Principum ac Martyrum, Barbarum bellum indictum videmus, cum Civitates occupari, fana spoliari audimus, etc. I wondered, saith he, what your fierce Apostle meant, and whether he would, (by name Mr. Theodore Beza) who when he preached here, did most extremely recommend to his Auditory, that extraordinary example of the Levites, running through the Camp with their drawn Swords, and killing all the Idolaters they met withal; but now I hear that you are hardly contented with such moderate Levites, etc. And then in Pag. 128. Those are small matters (saith he) to what we hear and see now; a Barbarous War is waged with the Statues, Sepulchers, and Bones of Kings and Princes; nay, and of Martyrs. Cities are seized on by force, Churches profaned and spoiled, etc. Perfect pranks of Protestants of Integrity.  
And Dr. Sutcliff adds yet further, that that Book of Vindiciae contra Tyrannos, gives a power to Subjects, not only to resist, but to kill their Kings, if they impugn God's Religion, of which, and all their other misdemeanours, they must be the only Judges, as it is fit they should be. Sed Transant cum caeteris erroribus. I shall forbear to insist any longer upon the Doctrines of these French Champions, which touch too roughly upon the String of Majesty and Monarchy; for I fear I have said more than enough already; but now to show you that it is not only a French disease, or accidental only to Zuinglius, Calvin, and Beza, but that it is Morbus innatus in their Religion, called Protestancy of Integrity; and that Mali Corvi est malum Ouum, and an Egg still of the old Cockatrice, we will pass the Alps but of France into Germany, and there take up Bohemia, for the next Stage of our present Tragedy. Exit Beza.  
Yet before I enter the Bohemian Stage, I shall be bold to take the Palatinate in my way, an unfortunate Province of late, and which in a hundred years, hath changed its Religion five or six times; at whose disorders we need not much marvel, if we read but Paraeus and Gracerus. 
Paraeus Com. 13. Rom.  Paraeus in his Comment upon the Thirteenth of the Romans, teacheth plainly, That Subditi possunt suos Reges deponere, quando degenerant in Tyrannos, aut suos subditos cogunt ad Idololatriam, Subjects may depose their Kings, when they degenerate into Tyrants, or press their Subjects to commit Idolatry; that is, if they go about to establish any other Religion besides Calvinism. After that, he is pleased to add another ground for the Excommunication, Deposition and Deprivation of Kings, Quando praetextu Religionis quaerunt propria commoda. When under pretext of Religion, they seek to make out their own particular profit, which sure had been a lecture not very plausible to Henry the Eighth, nor his Instruments, nor in the Protectors ears after him: And surely, if a man should ask, whether Murrey and Morton in Scotland? whether Orange and Horn in the Netherlands? whether the Admiral of France, and Prince of Conde himself? whether the Protector and Duke of Northumberland in England, had not their particular ends too? I believe we shall find them Subject to them same censure. There is yet another Warrant that he is pleased to assign for the Deposition of Princes, that must be forsooth, Quando gravant Conscientias Subditorum, when they oppress the Consciences of their Subjects. Then afterwards to show his noble constancy in that opinion, is pleased to expound his own opinion thus, Subditi adversus superiorem Magistratum, se & veram Religionem possunt etiam Armis jure Defendere, si aliter in Conscientiis incolumes esse nequeant. Subjects may lawfully defend themselves and the true Religion by Arms against their Prince, if they cannot otherwise enjoy their Consciences. So this is pretty well; 
Idem Com. in Jud.  but yet he thinks fit to proceed a little further in his Commentaries upon the Book of Judges. Ma istratus minor potest, saith he, occidere majorem. The inferior Magistrate may kill the superior; and then explains his meaning in that case, Quod Tyranni domestici magis sunt reprimendi. That Domestic and Intestine Tyrants are rather to be repressed; as if a man should say, That Bailiffs, Sheriffs, and Perti-Constables, for Religion sake, may kill Kings and Privy Counsellors, because Tyrants within our doors are most to be feared, and soon to be cut off, upon the considerations before alleged. Yet Paraeus was not the only Doctor that did impoyson the Palatinate with that infectious pestilential doctrine; 
Gracerus.  for Gracerus his Pewfellow, taught the same things; Coercenda gladio est Antichristi ambitio. That Antichristian ambition is to be cut off with the Sword; that is, all Princes and Prelates. And Aretius a Bird of the same Feather, 
Aretius.  laboureth to stir up the people to hate the name and the authority, both of the Empire and the Emperor, with this divine Lecture, Draconem liquet dedisse potestatem suam Imperio: It is plain, that the Devil erected and authorised the Empire. Ask him his reason why, and he tells you, In Imperio habitare plenitudinem diabolismi pro comperto est. For it is evident, that in the Empire dwelleth the fullness of devilishness; but it is not only Paraeus, Gracer, and Aretius that taught this doctrine; for it is and has been sufficiently to be seen in the practice of their whole Church. Gieskenius, 
Gieskenius.  a Lutheran, will tell you how they behaved themselves at Emden. Emdenses illustrem dominum suum, mota seditione, ferè tota ditione pepulerunt. 2. Pacti etiam sunt, ne Illustrissimus Comes habeat illius Religionis nisi Calvinisticae exercitium, subditis suis concedere Emdae. First, they of Emden made a seditious tumult, and thrust their Illustrious Lord almost out of all his Territory. Secondly, They covenanted, that the most Illustrious Count should not have it in his power to tolerate any Religion, but that of St. Calvin, in any part of his dominion. And thirdly, They were graciously pleased to be so kind to their Sovereign, Et tamen liceat ei habere in Aula sua Concionatorem qui sit Augustanae Confessionis. That for all that, he should have the privilege, if he pleased, in his own Court, to keep a Preacher that was of the Augustan Confession. A very great favour indeed, and a high prerogative will doubtless accrue to Kings, when it shall be at the disposition of Subjects to tolerate their Prince's Religion, and frame it for themselves after their own cut; the Protestants of Integrity must direct their Governor, and he must obey.  
By these and such like Firebrands was Bohemia put into a most miserable combustion; the original and progress of which unfortunate Wars, the stories of Mercure Francois, Mercurius Gallob●lgicus, and divers others relate so amply, that I shall not need so much as touch upon them; and that the drift of all those Riots, Uproars, and Rebellions in Germany, was only for the setting up of this new no Religion, called now Protestants of Integrity.  
And first this will appear by Pag. 121. 
Cancellaria, p. 121. Achatius â Donau.  of the Cancellaria, where Achatius â Donau writes to Anhalt, 15 Novemb. 1619. That the intention of Bethlehem Gabor and his correspondents was pied a pied to extirpate the Antichristian Papacy; and as in the Articles of their Union, Art. 8. they declare unanimously, 
Artic. 8.  That their intention was to extirpate Papism; which is as much to say in their sense, All Monarchy and Prelacy: Nay, part of this sense, 
Bethlehem Gabor.  Bethlehem Gabor himself speaks plainly out in his own Letter to the Great Turk, That he must now labour ut rasa Pontisiciorum Cohors è medio tollatur; that all the shaved heads may be quite cut off. 
Anhalt.  And Anhalt made out the other part in his Letter to Donau, in May, 1619. That it were better the Turk or Devil should be chosen and preferred to wear the Crown, than Ferdinand. Nay, Bethlehem Gabor himself by his Letters further certifies the Turk, that the Palatinate and Brandenburg were resolved no longer to endure Ferdinand; and that all those Provinces which were in their League, Sulta●● & toti Nationi Mahumeticae, cord & anima omnia officia sidelissime praestabunt; should most faithfully perform from the bottom of their hearts and souls, all duty and allegiance to the Sacred Majesty of the Sultan, and to all the noble Nation of the Mahometans. Was not this a very holy League? were not the ends most charitable, and the means most Christian? Were not these pure Protestants of Integrity?  
This is that Bethlehem Gabor, who to hold himself in the ●urks good grace, delivered unto him the Town and Fort of Lipp, and the Towns of Solymos, Tornady, Margat, and Arad, all of them being places well fortified in Hungaria. Was not this done like a Protestant of Integrity?  
This is he that swore Allegiance to Gabriel Bathori his Sovereign Lord and Prince of Transylvania, afterwards most traitorously murdered him, and usurped his state. Was not this a perfect Protestant of Integrity?  
This is he who made a League with the Emperor Mathias, 1615. not to attempt any thing against the Liberties and Peace of Hungary, and afterwards practised with the Rebels of that State, invaded the Kingdom, and took upon him the Crown, 1620. Immediately banished all the State Ecclesiastical, that he might feed his Soldiers with the spoils of the Church, still like a true Protestant of Integrity.  
This is that Bethlehem Gabor, who having entered Poson, presently profaned the Cathedral Church of St. Martin, and spoilt it, and afterwards with his own hand certified the Turk, that at last he had entered upon that worthy exploit; to which his Mahumetical holiness had so often encouraged him, that now he would with all might and main have at the Clergy; and seeing that they gloried so much to shave their Crowns, he would glory as much to cut off their heads. A proper undertaking for a Protestant of Integrity.  
Whereupon in June, after the Turk made peace with the Tartars, he promised to assist Gabor with Forty thousand Tartars at his need, to expedite that good and godly work. Pure Confederates with Protestants of Integrity!  
Indeed there needs no other argument to convince and confound this accursed League, but the bare subscription of this Monster's name to it, as a principal in the Contract, whom the world must needs judge very unlike to be a fitting instrument to advance the Cross of Christ, and to reform Religion: Yet this was the man upon whose head the Union did agree to set the Crown of Hungary.  
Now I do wish, that the partial Reader would look upon Germany, and see the Picture of Troy on fire; see the image and horror of War, which we have already pretty well tasted of; and by the same means, and how well it would please them to see (which of late we were very near) the face of London and Middlesex, etc. so disfigured with wounds, and desolation; and they who are now most forward to blow the coals of discord and sedition, and to inflame a State with fury and quicksilver, may quake and tremble, when they shall consider in what devastation all that beautiful Country of the Empire hath lain long mourning and groaning. The Provinces about the Rhine, were wholly wasted and impoverished by the Soldiers on both sides, especially Worms; all Tillage was suspended, Traffic decayed, Trades ceased, Taxes imposed, new Fortifications still charged the Country, Men were not masters of their own Goods, and above a hundred thousand men then accounted to be slain. These are the fruits of Civil Wars, which are bitter to them that taste them, as I think we in England have done sufficiently, if we do not yet long for more. And these are the very fruits and effects of Calvinism itself, if we can yet take warning of it, and not be longer deluded with the pitiful pretence of Protestancy of Integrity. For their justifying sole Faith, can never justify without it bring Charity in her bosom; and the true marks of Charity, bring Patience, Humility, Zeal, and Obedience, strongly conjoined in one link. Now the little Patience, Humility, or Obedience, that these new Evangelists, our Hotspur Protestant's of Integrity have showed, convince their Zeal to be counterfeit, and Faith to be fruitless. Can ever Charity have directed these godly Bethlemites to invade the Duke of Bavars Territories, if he refused to stand Neuter? Charity sure did not counsel Anhalt in his Letters to Donau, 1619. Charity doth not use to direct Christians to solicit the Turks assistance against their Emperors and Princes, the Nursing Fathers of God's Church, as Pag. 80. Cancellariae. Nor to set down such Plots as they intended, Pag. 42. & 32. & 66. But these Minions of Geneva, now called Protestants of Integrity, bring Religion to plead in the defence of their Union; and that they endeavoured only to punish Ochosias for consulting with the Idol of Acheron, and to root out all superstition.  
Here indeed is the voice of Jacob, but the roughness of Esau; words of Saints, but actions of Devils: All must be presently Idolatry and Superstition that does not please their humour. Besides, could they show as good a warrant as Elias did? Did God call them, did God authorise them to deprive their Princes? Per me Reges regnant; By me Kings reign, was Gods own Proposition; 
1 Pet. 2.13  and St. Peter's commands us to be subject to every humane creature for God; whether to a King, as excelling, or to Rulers, etc. I am sure there is no ground for such a doctrine, as to degrade and depose the King; and these Protestants of Integrity must needs find St. Paul, in his Thirteenth Chapter to the Romans, 
Rom. 13 1.  to be of another Religion. Exeunt Paraeus, Gracerus, cum Bethlehem Gabore, with all his Protestants of disloyalty; and enter some, if we can find them of better of Integrity. So we change our Scene into the Netherlands.  
The Cockatrice is now arrived in Holland and Zealand, that horrible Akeldama and Field of Blood, and the Theatre of most tragical and lamentable stories. Now as you have heard the Axioms and Positions at large before, of those grand Patriarches of our pure Protestants of Integrity; so the practices and tyrannies of these their followers, are here best to be discovered; and above all the actions of their Conspiracy in the Union of Utricht, were the most capital and infamous. A device it was, perfectly framed according to the rules of Junius Brutus, and in imitation of their great Grandfather the Swiss before spoken of, and of his sanctified Cantons; which of itself, is argument strong enough to convince them of Rebellion, though they have been ever pleased to march under the notion of Religion, and naming their War Bellum Sacrum, a Holy War. This Union was made by the States 1578. who seeing the fortunate proceed of the Duke of Parma, and the whole course of the Malecoutents, entered into a perpetual League, comprised in Twenty Articles for their mutual support and union, as they were pleased to term it.  
First, They of Holland, Zealand, Friezland, and Gilders, did join contra omnem vim, quae sub praetextu nominis Regis aut Religionis inferretur. Against all force that might be offered, under the pretence of the name of King, or of Religion.  
After that, the Prince of Orange, and they of Antwerp and Gaunt, came with him into the League, and subscribed it the Fourteenth of February, 1579. The which was afterwards confirmed at the Hague, 20 July, 1581. And the scope of all this, was to abandon and expel the King of Spain, and to depose him from his own dominion and inheritance. Therefore upon that, they established an Edict, Que le Roy de Espagne est deschen de la Seigneurie du Pais Bas: That the King of Spain was fallen from his Sovereignty over the Low-countrieses. And to make it more authentical, they devised a form of Abjuration from the King, and a particular Revocation and Dispensation of their former Promise and Oath of Obedience, in these words.  
J. W. N. Do swear, avow, and bind myself to the Provinces united, to be loyal and faithful to them, and to aid them against the King of Spain, Coment un bon Vasall du Pais Bas, as a good Subject of the Low-countrieses.  
And when they had taken that Oath, they broke all the King's Seals, pulled down his Arms, seized and entered upon his Lands, Rents, Customs, and all other Hereditaments, and took the same into their own hands; and as absolute Lords, they coined money in their own names, placed and displaced Officers of the State, banished all the King's Counsellors, published Edicts, possessed the Church-Lands, suppressed all that were of another Religion, besieged Amsterdam, and used all the Marks and Notes of Sovereignty in their own names. Did not their Brethren here that were equal Protestants of Integrity, do just the same things in England?  
Now the Reasons they gave, why the King of Spain had forfeited his Title and Right, were these.  

First, The suppressing of their Religion.  
Secondly, For oppressing them with Tyranny.  
Thirdly, For abrogating their Privileges, and for holding them in Bondage and Servitude: For such a Magistrate (they said) they are not bound to obey, (and so indeed are, as we have seen, the rules of their Religion) but to eject him as a Tyrant.   
Were not these the very Reasons that our Protestants of Rebellion in England, used against our most glorious good King Charles, to wage War against him, and afterwards to murder him? Believe it, these were examples and precedents of most dangerous consequence, and which not a little concern all Princes to look well to; for if Subjects may depose their Princes, and make themselves Judges, when they shall so forfeit their Crowns and Dignities; Qui stat, videat ne cadat. He that stands, let him take heed lest he fall. Kings had need to make their Seat secure, and to sit fast if they can; for these men make Monarchy itself but a very slippery hold: And indeed, Ambition and Treason can never find a fit cloak for their wearing, than that which is made of the Holland fashion, by the Religion of these Protestants of Integrity.  
Now that you should the better judge of the particular quarrel of the Hollanders and their Confederates, I should give you the whole story of that Rebellion; but it is too long to recite; I refer every ingenuous Reader to their own Annals, which will convince them of the horrideft Apostasy from, and Rebellion against both King and Church, that was ever seen in the world before, nor can ever be matched, but by that of our Protestants of Integrity here in England.  
It is most true, that the Hollanders began their Rebellion with Lutheranism; but that being too hot to hold, the gentle stuff of Calvinism forsooth must be brought in, which carried within it, as it does every where, its cursed Quicksilver; which being once admitted, made the fire ever after to be most unquenchable.  
Thus did the flame burst out, the people as in spite of all Laws, begun to mutiny, broke down the King's Arms, and grew so wild, as in a rage they pulled down Images, rob Churches, rifled Monasteries, and contemned all Magistrates that sought to appease the troubles. And upon what grounds did they do all this? Blessed St. Calvin gave them a Dispensation, which they have not been ashamed to urge for their apology. 
Lih. 4. cap. 13, 21.  A man, saith he, once illuminated with the truth, Simul vinculis omnibus obediendi legibus & Ecclesiae solutus est. That is, he that hath once perfect knowledge of their Gospel, is presently absolved from all Laws, and Oaths of Obedience to the King or Church.  
Is not this a blessed Lesson? are not these holy Evangelists? It is here worth noting how a certain Hollander in his third Defence of the United Provinces, calleth the King of Spain, Raptorem & Haereticum notorium, most insolently; and thereupon he infers, Anon potius Regem Hispaniae, quia Haereticus notorius est, ex suo Regno, omnibus omnium Evangelicorum viribus expellere oporteret? Thus Proclaiming it the duty of all good Evangelists to expel the King of Spain, with all their might and main out of his Territories, because he was a robber and a notorious Heretic.  
Does not this man look like one of Catiline's Religion, though cloaked with this new Gospel and pretended Protestancy of Integrity?  
Now that this was downright Rebellion, under that specious pretext of Religion, their own Countryman, if they will be pleased to study him, 
Honderius in Prax. Criminal. cap. 132.  one Honderius showeth at large, and indeed has drawn up their Process: Seditiosi sunt, saith he, qui movent conspirationem adversus Rectores & Administratores Regnorum, vel illicitas Congregationes populi cogunt, cives Commotionibus turban, etc. They are guilty of Sedition, who contrive any thing, or conspire against Governors or Deputies of Kingdoms, or make any unlawful Meetings, or trouble Citizens with Commotions.  
Now what is all this, compared with their deal against Alva, Don Juan, and the Duke of Parma? with their many Meetings at Breda, and Osterweal; with their incensing and encouraging the Geuz; with their defence of Harlem and Alcmar. Are not those Actions good Comments upon their Law, and clear against themselves? But in another Chapter he proceeds to declare the conditions of a just War.  

1. Ut Bella sint just a, 
Ide● c. 82.  requiritur ut justa sit causa.  
2. Recta intentio.  
3. Personarum idoneitas.  
4. Autoritas Principum, sine qua est laesa Majestas.   

First, A just Cause is requisite.  
Secondly, A right Intention.  
Thirdly, A rightful capacity of Persons.   
And lastly, The Authority of the Prince, without which, to take up arms is Treason.  
Now if the States do but mark that sine quâ, they may well hold down their heads, and blush for shame of their impious Rebellion. For in all their wars they neither had just cause, nor yet good colour of a cause. They were secured for their Religion by the Pacification of Gaunt, by the Perpetual Edict, and by the Articles of the Treaty at Colen; by which they were to enjoy all without disturbance, and yet would not they join with the State's General to accept the same.  
Neither could there be recta intentio; for it was only to nourish discord and disobedience against their Prince. It is true, they pretended ever Religion, and the people's safety, as all Rebels use to do; but it is as true, that they likewise prosecuted the common ends of other Rebels; not for the love of them, nor their Religion, but his own private ends and preservation. Ambition and Dispair were his principal Motives and Counsellors, and a Revenge upon, and Dispossessing the King of his Sovereignty, were his perfect ends; and poor Religion his beloved Protestancy of Integrity, served him but as a mere stalking-horse to all those.  

Claudius' le Brun in P●ax. Civ. & Crim.  Besides, let us but consider what Claudius le Brun lays down in his Book of Process, both Civil and Criminal, who addeth, That whosoever surpriseth Towns, Castles, or Forts, without order of his Sovereign, (as the Count de Lumay did in Holland, and Voret, and Barland did at Flushing in Zealand,) whereby the peace of the Country is broken: Or, who attempteth against the life of his Sovereign or his Lieutenant, is guilty of Treason.  
Now these Maxims all Europe hath ever held as Judgements and Decrees of eternal Reason, and inviolable Principles of State which are never to be called in question. And if the States of Holland do not observe, hold, and practise the same, they can never expect peace at home, nor any order and obedience in any of their Dominions.  
By this it is manifest, That as in the beginning these Hollanders are justly to be charged with Sedition; so in their progress they stand guilty of Treason and Rebellion: And then being so convinced Traitors by Law, is it not now a little wonderful, that they should become High and Mighty Lords by Law? I am sure it is more by luck than cunning, that they have made themselves so; and it may prove a good encouragement to their own Soldiers (if men can so win Dignities by Offences) to share the Towns in Holland amongst themselves, or to induce them to a Bellum Pyraticum or Sociale, a smart and quick war amongst themselves, and to Cantonize that Province by their own Hogen Mogens example.  
Now that I call all in this Religious Rebellion Hollanders, I do it for divers reasons. First, For that they were the most notorious leading Cards; and for the Matter of Religion at the making of their Union, they made themselves Heads, and Supreme Governors of the Church and Religion, by these words; Quant au point de Religion ceux d'Hollande & the Zealande s'y comporteront come, bon leur semblera, & les autres selon les Placards de l' Archiduke Mathias. As to matter of Religion, they of Holland and Zealand might dispose themselves as they pleased; but all the rest were to conform to the Archduke Mathias. So by this the States of Holland and Zealand got the start, and mounting the Tribunal, did advance themselves to be Heads of the Church in those Provinces; for all Ecclesiastical Matters must be, Come bon leur semblera.  
They are now the Regula Lesbian, to square, judge, direct, govern and order all things in Religion; and what they shall follow, must pass for currant, and in that manner, and for so long time as they shall please.  
Thus did the Cockatrice play his game, and got footing for his beloved Children, these Protestants of integrity, in that concave Country.  
Now as for their pretended Privileges, it is plain, That the King did never intent to make them void; so they have built themselves upon most false grounds, which some time or other, must of necessity fail them. And yet I would ask of them, if it had been so great an offence for the King to go about to abrogate their Privileges? is it not a greater offence for Subjects to usurp his? Is it not pretty for them so to make themselves Parties and Judges, and by their own authority to punish their Prince? Which (if it had not been backed and exactly copied out by our English Protestant's of Integrity) had been an insolency and indignity incredible to all Posterity; and such, as neither the Swi●zers, nor the Amphictiones (the Confederate Cantons of Grecia) did ever parallel, or come near. For so they make Monarchy to be a wild kind of hold, Kingdoms to be occupantium jus; qui potest rapere capiat, the strongest take all, catch as catch can. A presumption opposite to all Laws, and a portal to let in all confusion and ruin: But if the King should, as they would have him, forfeit and lose all his Authority and Jurisdiction; yet I see not why or how, they could also challenge his Lands, and private Inheritance, for that must needs descend by Law. Besides, if the King could forfeit his Sovereignty, how can he forfeit it to his Subjects? It is true, a Subject may make himself Civem alienae Reipubicae, a Citizen of another State, or subject himself to another Prince: But if he stay in his own Country, he cannot of a Subject, make himself no Subject, (for though he do rebel, as the Hollanders did, yet he is still a Subject;) but it is more admirable, how of a Subject, he should become a Sovereign; that is indeed, scientia scientiarum, a very supernatural skill, and far exceeding my capacity.  
As for the grievous Exactions they complain of; videlicet, Of the tenth penny imposed by the Duke of Alva: It will be necessary here to draw the Curtains, wherewith they labour to shadow and obscure the truth. Extreme necessity and not his own will, forced Alva to exact that, which neither he would have done, nor the King have suffered, if possibly to be avoided; but being driven to a sad strait, for satisfying of the Soldiers, who always grow wild without pay; and so to avoid a greater mischief as he thought, he was forced to incur that inconvenience.  
At this time, some of the Counsel in England, in the Queen's name, seized in Hampshire Six hundred thousand Ducats, sent from Spain to pay the Army, without any charge at all to the Country. Besides, the King of Spain had sent the Duke of Medina, a man of a milder nature, to succeed Alva (who partly by misfortune, partly by his sternness, partly by some errors, but most of all by some Foreign Prince's disfavors, was grown odious) who brought with him Two hundred thousand Ducats, which the Zealanders intercepted upon the Seas; and so was Alva by these means further plunged and perplexed. But hereby it appears plainly, That it was neither the King's pleasure nor purpose (who intended so largely and liberally to furnish those countries';) but the extremity of his present wants which compelled Alva to those Demands and Exactions: And so it was rather an occasion of scandal and offence, reflected upon the King and Alva, than deserved by either, and a quarrel rather made and contrived, than given.  
But now these popular Orators that plead so earnestly for the ease of the Commons, and seem so careful to procure the Exoneration of the Impositions and Taxes laid upon the people: Why do they not now inveigh as much against these new Magnifico ●s, now Hogen Mogen Lords of Holland, who are so far from laying down and diminishing the Subsidies and Excises there, that they have raised and augmented them in such sort, as at this day no Kingdom or Commonwealth in Christendom, groaneth under the like burdens. And it cannot be yet forgotten, how the Gentle Father of the people, as they call him, the Prince of Orange did propound and labour to wrest and wring from them of Holland, the sixth penny towards his charge and maintenance, Anno 1584. I could show you an endeavour to raise the sixth penny upon the Hollanders; a strain far higher than the Duke of Alva's; sed transeat.  
Now one thing I must not pass by, for it will illustrate all the rest. West-Friezland in the beginning of their Rebellion, did scarce contribute Denis octies centena millia Florenorum, and now they are charged to pay Quadragies centena millia librarum & deuce milliones. 
Barnevelt in Apol.  I use Barnevelts own words in his Apology, because I would not be challenged for mistaking them: Whereas they paid before but Eight hundred thousand Florins, they are taxed to pay Forty hundred thousand Libers, and two Millions, which makes a pretty difference. Who is therefore now the Grand Tyrant or Exactor? Though the people have changed their Lord, they are not at all eased of their oppression; and where before they complained they had one, now are they subject to the command of many Tyrants, who fleece them to the purpose, nay unskin them daily. If Alva beat them with whips, I am sure these new States chastise them with Scorpions.  
Examine but their Excizes and Impositions, how they are increased upon Meat, Drink, Fuel, Men, Servants wages, besides Loans, and Benevolencies, and you will find that they have well leapt out of the Frying-pan into the fire.  

Hen. Cnickins.  Henry Cnickins chargeth them to exact the fourth part of their Revenues that are Hollanders, and live out of their Country; Simo in Provinciis nostris veniâ eorum, degunt, semissem jubet solvere; si secus, bonis exuunt, etc. Sed de his hactenus. For these and such like frivolcus pretences must they have (as all these Protestants of Integrity ever had) that intent Rebellion; but when they come to be balanced in the Scales of Right Reason, and are found too light, and all their specious Allegations not to hold water, Religion must be the masterpiece to play the prize by, and a cloak that will never fail to cover knavery. So Exeunt Hogen Mogen Protestant's of Integrity.  
The Religious Cockatrice having with so much success and applause played over his Evangelical game in the Low Countries, sets his Pseudo Apostolical face a little more Northward, directly pointing at our British Islands for his next Rendezvous; and the most Northern corner of all them too, he was pleased to choose out to receive the principal honour of his first arrival. Now we may well know aforehand, what we are to expect ab ●●quilone; so then enter true Israelites indeed, our gydd and godly Brethren of Scotland, that no doubt will approve themselves and all their Bearns to be legitimate Protestants of Integrity; for God forbidden, there should be any Bastards in Scotland. Indeed it is not to be denied, how eminently they ever did, and do still patrizare, though one would have thought that the fiery zeal of these Serpentine Geneva Rabbins, would have been somewhat qualified in a colder climate, and proceeded with better temper.  
Now if we look upon the Primary and and Principal Authors and Actors of the Alterations and Tumults in Scotland, the first and dearest beloved brood of the Cockatrice, we shall find them sure, as violent as Whirlwinds, blowing down with their breath, all that ever stood in their way, even Royalty, and the very Crown it self.  
The Principal Instruments, and as it were Legati à Latere, from his Holiness Mr. Calvin, for this great work, were John Knox, Goodman, Gilby, and Buchanan, who were bravely seconded by Mais, David Fergusson a Learned Shoemaker, and Minister of Dundee; as also Mr. Coverdale, Willax, Rous, Harriot, and Mongomery, Victrix Legio & Novatores strenni, a conquering Legion of the right Cockatrice kind, stout Innovators and pure Protestants of Integrity. Not all Writers of Books, but all of them Ministers (forsooth) of the new Gospel; and such rare Salt-Petermen as were fit for Fireworks, and to prepare Matter to blow up both Church and State of any Nation. What a pretty Gentleman Knox was, and how well conditioned, his Countryman Langey can amply tell you, who hath writ at large of his virtues. For Buchanan, he was ever known to be a rude and slovenly Swits, of a presumptuous audacity, and a factious nature, and one of those Protestants of Integrity, that in Edinburgh in the time of King James the Fifth, did solemnly in Lent, eat the Paschal Lamb; and being convicted of that Judaisme (which the King himself sat to examine) his Partners and Colleagues in Religion were there condemned and burnt for that Heresy; he with some of his associates escaped, and fled over into other countries', as men reserved to be further Plagues to their own. But by their Godly Theorems likewise, and Doctrinal Maxims, you shall be better able to discern them, and find them extraordinary Doctors of Loyalty, pure Protestants of Integrity, and scarcely matchable.  
First, 
Knox in lib. ad Nobilitat. & Pop. Scot  Gentle Mr. Knox in his Pook to the Nobility of Scotland, gins thus to instruct them. Neque promissum, neque juromentum obligare potest populum, ut obediat & auxilietur Tyrannis contra Deum: No promise nor oath whatsoever can oblige the people to obey and help Tyrants against God. And in his History of Scotland, 
Id. in Hist. Scot pag. 372.  he expressly assums, That Princes may be deposed by the people, if they prove Tyrants, and act against God and his truth; and in such cases all Subjects are free from their oaths of Allegiance and Obedience.  
His Fellow Goodman also sings the same note in his Book of Obedience, and that out of Exod. 17. 
Goodman in lib. de Obed. in Exod. 17  Toti populo, saith he, hoc orus incumbit ut animadvertat in Idololatram quemcunque; nemo excipitur sive Rex, sive Regina, sive Imperator. It is a duty incumbent upon all people, severely to prosecute all Idolaters; none is to be excepted; neither King, Queen, nor Emperor. A brave Homily to the people, to teach them how to punish their Princes; then he proceeds to show how, and by what order that is to be done. This is God's Commandment, saith he, to the people; Ui in simili defectione Rectores suos, qui à Deo ipsos abduc●nt, ad furcas abripiant & suspendant; that in case of such a defection, they seize upon their Princes who would seduce them from God, and carry them away to the Gallows, and hang them up. Is not this a rare Justiciary over Kings?  
Nor is their fine Companion Buchanan, 
Buchan. de jure Reg. Scot p. 61.  in his Book De jure Regni Scotiae, a jot behind these two gallant Fathers of the people, in his wholesome counsels to them. For, saith he, the people are above the King, and of greater authority; they have right to bestow the Crown as they please; they may arraign their Princes, and depose them: To them it appertains to make Laws, and to Princes to execute them. Sure our Protestants of Integrity here in England conned this Lesson perfectly; we see they have followed it exactly: Yet this was the great Solomon of Scotland, and well chosen, if you mark it, to instruct his King as a Tutor; but fit far to infect the people as a Preacher.  
But if you will yet have a little patience, you shall hear these Godly Men speak their sense more plainly.  
And first, 
Knox, sol. 372.  Knox tells us plainly, That it were very good, that rewards were publicly appointed by the people for such as kill Tyrants, as well as for those that kill Wolves, and other Beasts of prey. But brave Buchanan enlargeth upon this point a little further in a learned Diaglogue of his, 
Buchan. in Dial.  wherein he shows abundantly both his excellent Divinity and Humanity. They hold, saith he, that Kings must be obeyed, good or bad; but it is no better than blasphemy so to say. It is true, That God oft placeth evil Kings to punish the people; and it is as true, That he often appoints private men to kill them. But in the first to Timothy, we are commanded to pray for Princes; yea, so we are also to pray for Thiefs. Is not this rare? Yet again he must have the other firk at the coat of Kings. But (saith he) Paul commands obedience to Kings; he answers, Yea, it is true, Paul did so in his nonage of Christianity, and in the infancy of the Church; but if he had lived now, he would have writ and said far otherwise: As if the time wherein Buchanan lived, had been more enlightened with the Spirit, than that of the Apostles; and that he himself were enriched with a greater fullness of the Holy Ghost, and had a more ripe and solid judgement than poor Paul could possibly comprehend.  
Thus are the people closely armed to kill Kings under the notion of Tyrants, by the Zeal of God's Church and Truth, and the Light of the Gospel; as by the Sword of Gideon, and the Arms of Judith, which must be drawn and directed by the people, even against their Kings.  
Now that these impious Paradoxes be the Doctrines not of one Goodman, nor one Knox, or one Buchanan, but of the whole Congregation of those Protestants of Integrity, is to be seen by their holy Geneva Bible, 
Bib. Genev. 2 Chron. c. 5. v. 16.  admitted by their whole Kirk, wherein their Notes upon the Second of Chronicles show, That they allow the deposing of Queen Maacha, by her son Asa, for Idolatry, and yet reprehend him for want of zeal, that he did not put her to death by fire. The like Axioms sure are not allowed at Douai, nor the like Notes to be found in the Rhemish Testament: But yet the practice and execution of these poisonous Positions and Doctrines is much worse than the pronouncing of their bare Decrees. 
Lesle. l. 10. Hist. etc.  Lessaeus, the learned Bishop of Ross, saith, that Eo Knoxii prorupit audacia, ut publice Nobiles pro concione perstrinxerit, quod Jesabelem ex medio non sustulerunt. Knox grew to that height of impudence, as publicly in a Sermon, to rebuke the Nobles of Scotland, that they did not put their Queen that Jesabel to death; and yet these are all but words: But observe how speedily blows followed; For all the Histories of Scotland do sufficiently testify, That their first act of Reformation of Religion, as they called it, or Establishment of their Protestancy of Integrity, was the surprising the Castle of St. Andrews, without Warrant or Commission; then the murdering of Cardinal Belua, 1546. And from thence proceeded to the Deposition of their own most Gracious. Virtuous, and Religious Queen, our King's Great Grandmother, and afterwards pursued her to her murder here in England.  
All which practices were sufficiently furthered by the rest of their Reforming Brethren abroad, 
B●za in Epist. 78. ●d Buchanan.  the Prime Protestants of Integrity, as appears by Beza in his Letter to Buchanan, provoking him to those Barbarous and Satanical Treasons, by his bitter rail against that best of Queens, calling her Medea and Athalia, and saying with his foul mouth, that Nullum illius sceleribus idoneum nomen invenio; That he could not find out words to express, or names to set out her wickedness; and a great deal more in his Reveille Matin; 
Reveille Matin.  and only because she was not (forsooth) a Protestant of Integrity. Nay King James of blessed memory himself, her son, and our Sovereign's Grandfather, had much ado to scape their hands, though but in his Cradle, as he was pleased frequently to acknowledge, and so openly, that it could not pass the observation of learned men abroad, especially one Johu Schuts, 
Joh. Schuts his observation of K. James.  a Lutheran, who repeats the King's words thus; Ab illis ego non solùm â nativitate continuò vexatus fui, verum etiam abipso matris utero propemodum extinctus, antequam in lucem editus sum. I have not been only vexed and persecuted by this kind of people from my Cradle and Infancy, but also from my very Mother's womb, and was almost by them extinguished before I could see light. But we know better sure here in England, than any Lutheran abroad could possibly, how that great, most judicious and knowing King was satified in their Religious rogueries, and what he thought of them to his dying day; and the warning he gave his most virtuous son upon his deathbed, to beware of them: Which how well he did observe, I know not; but this I am sure of, That they were the principal movers of all his, and his Kingdoms troubles, and the cursed hands that joined with the English Protestants of Integrity here, to work his final ruin. Sed transeat cum reliquiis erroribus.  
But now here before I proceed any further, I must be bold to make a stand, and sadly intermix the water of my eyes with my mourning and sorrowful Ink, and with a black distempered Pen, deplore the madness of those malicious men, who were the first engagers of us in our late unnatural Wars.  
Ah poor England, Paradise of the Earth, Eye of the World, Pearl of all Beauties! How many times by the means of these Infernal Spirits, Spawn of the Cockatrice, Protestants of Integrity, hast thou seen thy fruitful bosom, heretofore crowned with Ears of Corn, and Guilded with Harvests, all bristled over with Battalia's? How many times hast thou seen thy Land covered with Swords, and thy Seas with Ships? How many times hast thou felt the arms of thy Children encountering within thy proper Entrails? How many times hast thou seen flames of Brother's hostility flying through thy fat and fragrant Fields? When hast thou not sweat in all the parts of thy beautiful body? When have not Rivers of Blood been drawn from thy Veins, and such Blood as would have cemented the best Bulwarks for thy best defence, against all foreign enemies whatsoever; and if well employed, had made the great enemy of Christendom, the Turk, ere this to tremble at thy Standards, and have replanted again the beautiful Plains of Palestine? But all hath been sacrificed to such Religious Furies.  
Nor could these sacred Blood-Leeches yet rest satisfied, till they had embrued their hands, and made their hearts drunk with His, whose every drop was worth a whole Ocean of ours. Murder they must, the most Religious and Clement Monarch of the Universe; a Prince wise as Apollo, Valiant as Achilles, Virtuous as Socrates, Pious as Aeneas, and Beautiful as an Amazon, must pass away as a Pearl parched up with Lightning, and leave his Anointed Head upon a Scaffold as a sacrifice to these Religious Monsters of Mankind: An action so dire and dreadful, a Tyranny so barbarous, that no voice or pen can ere be able to express it; it makes the hair stand an end on the heads of all good men so much as to think upon it; nay nothing but a stile of fire, or pen of Adamant steeped in blood, is capable to declare it. And certainly, (as it was said of Sylla) If that Mercy herself had come upon the Earth in humane shape, they would have murdered her. Are you not yet ashamed of your ingratitude, you children of the Scotish Belial? Had you had one drop of true English blood in your bodies, you would have been readier to spend that for Him, than to take His from Him.  
What, you would have been all Kings? We remember indeed too lately, that you were so, and would have a perpetual seat in Parliament, as you once thought you had got. And truly, it is great pity but it were so again, especially being so good Patriots, as you have been? I wonder truly, that then you did not vote yourselves to be immortal too! So you might have been too hard for Dun, and the Devil himself.  
Let any temperate and knowing man in England now be judge, whether when you sat so with all your power and splendour about you, so loudly proclaiming yourselves such Magnifical Members, you did not stink in the nostrils of the people; who generally looked upon you then but as busy Apes upon a house top, and as a towering smoke in the Socket of a greasy Candlestick. 
St. Bern. l. 1. de Consid. c. 7.  For such (as St. Bernard tells us) are all dignified persons without merit; and so accordingly you went out in your own snuff, the stench whereof is not yet, nor ever will be in all succeeding Ages extinguished. But I forbear, lest I lose myself in this vast field of Passion, Wonder, and Astonishment; and indeed I would willingly pass over this discourse with silence, as over coals covered with ashes, were it not that as it was fit to expose massacred bodies to view, thereby to cure the madness of the Milesian Maids: so we are bound to discover the bloody effects of this late unnatural War, to raise a horror in all good souls, against the wicked and diabolical causes of it; those bloody Religionaries, covenanting Cockatrices, in a word, Protestants of Integrity; for killing and robbing more villainous than ever was a Cacus, or a Polyphemus; more like Centaurs than men, much less Saints; and if you could but look into them, you would find for all their reverend pretensions to purity and godliness, their hearts all spotted over like the skin of a Panther. Wretched Religionaries, who carry with them the voice of Jacob, but the hands of Esau; whose godliness truly is not unlike a Tomb of Glory, full of rotten Bones; and a fair Eye to show, but purblind at hand: And yet truly, notwithstanding all out unworthy sufferings from this kind of Cockatrice-Christians, we in England have now no little reason to rejoice in those very miseries, and congratulate with ourselves, that very bloodshed itself of those unnatural wars, if we could at no cheaper rate have acquired the enjoyment of those most inestimable blessings and benefits, which we have since received by the undeceiving of the good people of the Nation, from this grand cheat of Presbyterian Religion, and above all the rest, the sovereign influence of that most precious person his Sacred Majesty, and most gracious Government. Thrice blessed England in such a purchase, though with so much cost and pains! O happy voice of thunder, which made this Hind to bring forth so glorious a Birth, after so many terrible throws, and such direful agitations of many years!  
Methinks I see still, and it will be always present with me, how upon his entry into London, all the hearts of the poor Subjects of this Nation, which so much sighed in the Civil Wars, and under the late Usurpers, freshly bloomed, and newly opened themselves as Roses, at the benign and gentle aspect of this incomparable Prince. Some steadfastly beheld him, and became as statues, yet showing by their eyes, that they were not made of marble: Others spoke to him with an infinity of dumb testimonies of a never silent and hearty affection: The rest made the resentments of their hearts burst forth from their lips, not being able to withhold from Acclamations.  
But what shall we say then, if our English Protestant's of Integrity have been the causes of all this great happiness, both to Prince ann People? I am sure they glory in it, as their own proper product, which if truly done by them, out of a true resentment of loyalty, without any mixtures of their own private and pernicious designs, and a perfect repentance for their past crimes, no doubt will prove sufficient expiation both in the sight of God and man, for whole myriads of their treasonable transgressions before. For this dry victory of his Majesty over us, hath been the greatest and most conducing to the public good, that ever was heard of in the whole world. It was well observed of Tacitus. that Ingens victoriae decus citra domesticum sanguinem bellanti, the greatest glory of a victory is that which a Captain gains by the least expense of homebred blood. And this hath been his Majesties constant study to do, ever since his most barbarous banishment: Nay, his endeavour likewise hath been to save as much as he could of his very enemy's blood. He hath never sought to purchase fame by such a cruel vanity, as Pompey the Great did, who building a Temple to Minerva, caused to be engraven over the Gate of it, how he had taken, routed, and slain, Two millions one hundred fourscore and three thousand men; pillaged and sunk Eighty hundred forty and six Ships; made desolate One thousand five hundred thirty eight Cities and Towns. If this be the way to glory, his Sacred Majesty sure hath steered a clean contrary course; for he hath written and engraven by his actions on the Gate of the Temple of Eternity, the Men, Ships, Cities and Towns that he hath preserved. Haec divina potentia est, gregatim & publicè servare, saith the ●n●est Excellent Sentca; It is a piece of no less than divine power, to save publicly, 
Since, de Clem. l. 1. c. 26.  and by troops. By the other way, it may be his Majesty might have rendered himself more remarkable and terrible, like a dreadful Comet, by the ruin of his Kingdoms; but his gracious goodness knew, that nothing could be so honourable as to save: And it is not his Majesty's fault, if notwithstanding all those great and fierce contradictions of peevish spirits, we are not yet reconciled into a brotherly amity, and as one man's children, if we do reverence his Sacred Majesty as our common Father.  
Our  are as plentiful as ever, our fields no less fertile and fragrant; nor yet are our Hillocks less filled with Ears of Corn, than they were before cur late unnatural Wars; all which we must needs attribute to his Majesty's most pious care and preservation, in whose power it was for our ingratitude, to have thrown us all into our deserved confusion, and consequently desolation; by which means he hath built himself a living monument in the hearts of all true Englishmen; in which he will live more honourably a thousand times, and so be represented to after ages, than all those great Monarches of Egypt, in their rich Marbles, Pyramids, and Obelisks. And if our Protestants of Integrity have been, as they pretend, so highly instrumental in this happy production, it is fit they should have their due honour and acknowledgement; and very requisite it is, that we should all join in prayers to God, that they may perfectly forsake the Cockatrice and all his works, and continue like good Christians in the payment of those deuce of obedience and loyalty which they have so worthily begun.  
But now you must give me leave to tell you a story, which though in its surface may seem something fabulous, yet is grounded upon very good History, and the whole moral of it will be found, I fear, to be too perfect truth. That Monsieur De Bean Mannoir, a Noble Breton, being as honourably, as religiously engaged in the holy Wars, took part with a Lion, that was combated by a Serpent, in a Wilderness in Palestine, and killed the Serpent with his sword, who had in all likelihood, otherwise worsted the Lion, is as fair and faithful History, as any humane Authority can derive to us. But upon this it is not impossible but some skilful Mythologists might erect this Fable. A Princely Lion that was for long time acknowledged King of the Wilderness of Sinai, made himself a most stately den, a Palace equal to the dignity of his Royal Person and Authority: Now there was a brood of most subtle and most mischievous serpents thereabouts, who had an evil eye upon the state and authority of this Royal Lion, and a desire to make themselves Masters of his den. This wicked design of theirs they most secretly and craftily carried on, by private plots and conspiracies, bandying in his counsels, and ploughing with his Heifers. But prevailing nothing with all that, they entered into a Solemn League and Covenant, by arms and open force to expel him from thence, or reduce him under their obedience. Upon this very many Battles were fought betwixt them, but the valour and vigilance of the Lion, was ●o great, and such the fidelity of his other good Subjects, that in some years they could yet gain little or nothing from him. At last the Serpentine power growing stronger, and the good Lions weaker, by their subtle insinuation into his Counsels, and intelligence with some of his unfaithful Counsellors, and when almost all his honest friends power was exhausted, both purses and persons spent in the pursuance of the Royal right; the Devilish serpents at last took him prisoner, seized upon his Royal den, and at length most villainously murdered him before the very door of it.  
The young Lion in the mean while seeing two most vast and hideous Serpents had gotten the possession of his Imperial Den, endeavoured to save himself by flight from their infernal serpentine fury, and accordingly transported himself into another country, where he lived for many years a disconsolate stranger, and not a little distressed: Yet notwithstanding letteth slip no opportunity that might advance his Interest in Palestike; at length after many most valiant Essays and Attempts, to regain what his father had lost, and with little or no success, he calls a Forest Council about him, and was at last advised by the Fox to lie quiet for a while, not to stir at all; for all his quick and active opposition, did but keep his enemies more waking, and hold them cemented togerher in bonds of stricter union; and so he was contented to sit still for a while, and give that viperous brood more leisure to destroy one another: which fell out according to the Fox his counsels, and the Lion's expectations; For the two great Serpents that had made themselves Princes of the place, and usurpers of the Lion's right, fell into such fierce and unreconcilable differences, that the quarrel could never have end till one had banished and driven out the other; for it is most certain, as the wise Spaniard informs us, in el amar, in el mandar no quieren compania; nor love, nor lordship can brook any Rival: There is but one Sun necessary in heaven, and one King in a Country; a great spirit cannot endure a crown made Crescent-wise, but will furnish out the roundness of the Circle.  
In fine, the worsted Serpent now being beaten into extreme despair, addresseth himself to the young Lion, and proffers his utmost assistance to restore him effectively to his right, so he will be pleased but to let him have our corner of his Den, and a part of his power; to which the Royal-hearted Lion readily assented; so with mutual forces they prevailed to repossess the Den, and slay the Master Serpent. Now it is very notorious, that the beaten and banished Serpent, was aiding and assisting to the Lion, not for any kindness, or love to him, or his cause; but for his own preservation, and to revenge himself upon his treacherous companion. And it is said, that so noble and so perfidious a nature not being able to cohabit long in peace together, the Serpent still according to its Devilish Luciferian nature, conspiring to be aut Cesar, aut nihil, sole King or nothing; they fell into a most bloody combat, at the same time that this Signior of Beaumanoir was passing by, who like a noble, cordial Cavalier, engaging his sword in the Lion's behalf, slew the Serpent, and so freed that Monarchy from any more of the Serpentine servitude.  
But now here I must be forced to draw a curtain over the horrid misdeameanours of my own Countrymen, which are not only passed, but those that are feared to come, lest if I should make any Application, I may be misconstrued, and appear to ambitiate rather the business of a Prophet than a Historian; so I refer every man to his private application, and the whole Nation to their earnest prayers, that it would please God in his goodness to avert what the malice of some does threaten us withal.  
So I return to my business, and to search out if I can, the very first bed of this viperous brood; the proper Pedigree of these State Serpents, and the very source and origin of those Religious Cockatrices before spoken of, from whence they are truly and lineally descended.  
Now there are three derivations alleged, but a fourth I believe is most probable. The first is from the old Wicklefists in England, who are registered by Mr. Fox amongst his Martyrs, and are still accounted by some of the late Doctors of Integrity, Inter primos testes veritatis, amognst the first Winesses of the Truth: and yet we shall find that they did hold as the Knoxians did since them in Scotland, that the people might correct their Princes, if they offend: And therefore Melancthon a reforming Brother too, 
Melanct. in come. super Pol. Arist.  in his Comment upon Aristotle's Politics, saith, Varias Tragoedias excitavit Wickleffus, qui contendit eos qui non habent Spiritum Sanctum; 
Idem in lib. de jure Magist. Osiander, cent. 9  amittere Dominium: Wiccleff raised strange Tragedies, by teaching that they lose all right of Dominion, who have not the Spirit of God: And in his Book, de jure Magistatus, he saith, Insaniit Wickleffus, qui sensit impios nullum dominium habere. Wickleff was mad who thought that no wicked man had any right of dominion.  
Osiander witnesseth the same in his ninth Century, and divers others of the same reforming race, who have themselves written altogether as Rebel Doctrines, yet tax Wickleff highly for this; that all wicked men should lose their propriety: So as if Princes be so, which rests in their sanctity only to judge, they must presently forfeit their Crowns. And yet Mr. Fox calleth him, Stellam matutinam in medio nebulae, & Lunam plenam in diebus illis, a morning star in the middle of a fog, and the full Moon of the time; and the consequence of those Doctrines may be seen in the stories of Sir John Oldcastle Lord Cobham, and Sir Roger Acton, two of Wickllffs Disciples, who raised a Rebellion accordingly, and were by that active King Henry the fifth, defeated, and deservedly put to death for Heresy and Treason. And how careful that fanatical Oldcastle was of his Followers, may be seen in his Speech to Sir Tho. Erpingham, that if he saw him rise the third day from the dead, he should procure quietness and favour to those of his Sect: But by his not resurrection as he promised, his Sect lay strangled in the Cradle, and buried with him till King Edward the sixth his days, when some ends of it were taken up again, and set out with more ostentation than ever in that Prince's Minority; and what rare effects of obedience, were by that means produced in Queen Mary's time, who brought them up again to the Test, may be easily read in our Chronicles. Wherein it is plain, that in the poor five years of her Reign, there was the facto more open and violent opposition and rebellion made by her own Subjects, than Queen Elizabeth had in forty five years, or any Prince before, or since the Wickliffian Doctrine; till the same smothered fire broke out at last in our good King Charles his time, to his utter ruin, and the shaking of the very foundations of his Monarchy.  
And yet to this very day is Wickliff held for a grand Apostle amongst all the fanatics in England, who are at present more numerous than ever. Howsoever it cannot enter into me to believe that he deserved the Honour to be reputed the first Father of our Protestants of Integrity; though he might possibly by that single Doctrine of his, open a gap to all those gallant Champions against Kings that succeeded him. So exit Wickleffus; and enter valiant Martin Luther, who is by some, and truly not altogether undeservedly, supposed to be the great Grandfather of these prodigious Doctrines against the State, Dignity and Persons of Kings and Princes.  
It is well known that in the year of our Lord 1514 the whole estate of the Church joyed a settled Peace, and all their ancient Rights and Privileges: All Princes with great devotion were Nursing-fathers' and Protectors of it; there was a perfect harmony and correspondence, (for all matters of Religion and Faith) between the Church of Rome, and the Princes and Commonwealths of all Christendom.  
Anno 1515. Martin Luther an Augustane Friar, a man of a turbulent spirit, was indeed the first that broke this long and happy peace, who having interposed himself in the fatal business of Indulgences (sent by Pope Leo the tenth into Germany) began first as Proctor for his Order to preach against the injury done to his fraternity, against the covetousness and abuses of the Collectors, and against their Authority which did nominate them, etc. And finding (as Novelty is ever at first well entertained by the multitude) Populo placere quas fecisset fabulas, and perceiving also some of the greatest Princes in Germany did hear him, and would be ready to back him upon all occasions, and in all his proceed, puffed up with vainglory, and an ambitious conceit of himself, he presently set himself upon higher strains, and as a man grown sick in his spirits, and of a fiery disease, he begun to rave and defame all Church Government; he abandoned his Cloister, cast off his Habit, and renounced all obedience to his Superiors: For now he preacheth against the whole Clergy, against the Tyranny and Superiority of the Bishop of Rome, (whose Authority in matters Ecclesiastical was till then held sacred) persuaded thepeople not to render him or them any obedience: The Pope he termed Satanissinum Papam, & Messem Asino; the Prelates, he called blind guides; the Religious, he termed Swine, and Candles set under a Bushel.  
Thus he sought non purgare abusus, sed tollere ordinem, Triticum cum zizanio evellere studuit; not to cleanse the Church of abuses, but to extirpate all Order, and to pluck up the Wheat with the Weeds.  
Now his first step towards all the Tragedies he intended, was this; that he might work his mischief and confusion in the Civil State the better he first tears in pieces the Ecclesiastical, and so proclaims open War against all the Bishops in Germany; and therefore writes a Book expressly, Contra statum Ecclesiae, 
Luth. in lib. cont. stat. Ecc. etc.  & adversus falso nominatum ordinem Episcoporum, against the State of the Church, and the Order of Bishops falsely so called; in which he sends out his Bull, as he calls it, in these words.  
Attendite vobis Episcoporum umbrae, vult vobis Bullam & Edictum legere, non valdè teneris vestris auribus placiturum; and this was his Lecture worth the hearing: Omnes quicunque opem ferunt, bona, famam & sanguinem in hoc impendunt, honoremque sunm in hoc exponentes, ut Episcopatus Pompatici devastentur, tam remoti & alieni ab omni functione Apostolica, totumque hoc Satanicum Regimen Episcoporum extinguatur; Hi sunt dilecti filii Dei & verè Christiani observantes praecepta Dei; Whosoever shall secure us in this business, with their goods, good name, or blood, and lay out all their honour too in it, that these pompous Bishoprics may be laid waste, and all the Devilsh Regiment of Bishops be extinguished; 
Id. in lib. cont. Sylu. Pricat. Tom. 1. dat. Wittenbergh.  these are the beloved children of God, and true Christians observing the Commandments of God. And in another Book he tells us, Si fures furca, latrones gladio, haereticos igne tollimus, cur non potius hos magistros perditionis, hos Cardinals, hos Papas & totam istam Romanae Sodomiae colluviem, omnibus armis impetimus & corum sanguine manus nostras lavemus? Nothing must now serve his turn but to wash his hands in the blood of Bishops: But here he must not stop neither; the ruin of the whole Hierarchy of the Church will not satisfy his furious Reformation: But as if it were, as I doubt not but it was, purposely to bring in Barbarism, and to put out the eyes of the poor Almains for ever, that neither they nor their posterity might ever discover his Frenetick Errors, he endeavours madly in the next place to ruin and deface all Universities, as in his Book Contra Ambrosiam Catharinam, 
Id. in lib. cont. Amb. Catarrh.  he saith thus,  videat ad Evangelium funditùs aextinguendum, nec astutius, nec efficacius invenisse Satan commentun quam erigendarum Universitatum, the Devil never invented a more subtle and effectual means to extinguish the Gospel than that of founding Universities.  
And in his Book de abroganda Missa, there he dissuades the people from sending their children to the Universities, 
Id. in lib. de abrog. missa.  and generally condemns them all in these words; Academi is per Idolam Moloch figuratas puto, That Universities were figured out to us by the Idol Moloch; and gives the Reason after, Ex isto enim fumo prodeunt istae Locustae, quae omnes Cathedras occupant; for out of that smo●k, saith he, do issue those Locusts, which swarm in all Chairs, and possess Pulpits: And so in order to that Doctrine did his learned Companion Carolostadius choose to go to Plough, 
Carolostad.  rather than he would read one Lecture more.  
And his fidus ●chates, 
Melanct●in Did.  Philip Melancthon, in his Book called Didymus, saith, Equidem sapientem virum ●udico fuisse Wickieffum Anglum, qui omnium primus, quod ego sciam, v●dit universitates fuisse Satanae Synagogas: I take truly Wickliff an Englishman to have been a wise person, who was the first of all that I know, who discovered Universities to be the Synagogues of Satan.  
Nor could this famous Reformation satisfy itself with the extirpation of these two the tallest Cedars in the Empire; that is the Hierarchy, and the Universities; but a greater mischief must follow, and that must be the ruin of the Empire, and Caesar himself: Which is first to be seen plainly by his prodigious incivility, arrogancy, and disobedience, towards the Emperor, and the Princes of Germany: Nay, what a reverend esteem had he for Sacred Majesty, by his usage of Henry the eight of England, 
Luth. in lib. cont. Regem Angliae.  in his Book that he entitled against him? he called him an envious mad fool, full of Cowardice, and without any vein of Princely blood in his body: After that he saith, He was a Basilisk, to whom he denounced damnation.  
And p. 335. he saith, This glorious King, lieth stoutly like a King: 
Pag. 335  And again, He is a lying scurra, covered with the title of a King, and a chosen vessel of the Devil: And p. 338. Thou art no more a King, but a Sacrilegious Thief: 
p. 338.  And then most mannerly, 
p. 333.  and like himself, p. 333. Jus mihi erit majestatem tuam stercore conspergere, etc. For more of that stuff I refer you to Sir Thomas Moor the famous Chancellor of England, 
Sir Tho. Moor. cont. Lutherum.  who recapitualtes them in his Latin work against Luther: But indeed it is no great wonder how he treated Henry the 8. when we do but consider how he behaved himself towards the Princes of the Empire, and to Caesar himself, who was his own Sovereign Lord, to whom whether he gave what was due to Caesar, or did preach and persuade obedience to Magistrates, as a good Christian ought, we shall see anon: And first in his Book, 
Luth. in lib. cont. duo man data Caesaris.  Contra duo mandata Caesaris, he gives him and all the Princes of the Empire the plain Lie; Turpe quidem est Caesarem ac Principes manifestis agere mendaciis, it is a shameful thing that Caesar and the Princes should deal in such manifest lies: And a little after calls them all Beasts, Deus mihi dedit negotium non cum hominibus ratione praeditis, sed Cermaniae Bestiae debent me occidere, meaning that the Princes, the savage Beasts of Germany, should murder him; then he proceecs to make them worse than Turks, Ne ullo pacto eos sequar●vel in militiam ire, vel dare aliquid contra Turcas: Quandoquidem Turca decies prudentior, probiorque quàm sunt Principes nostri; quid tal●bu fatuis, etc. he would neither follow them into the War, nor give any thing against the Turks, 
In lib. Artic. 500: in Art. 361  or the Turk was ten times an honester, and a wiser man than his Princes; what had he to do with such fools? etc. Yet further in his Book of Articles, Quid ergo boni in rebus divinis vel decernant, vel consrituant Tyranm tam impii & prophani? what good can such impious and profane Tyrants do, 
In lib. de Secular. Potest.  or determine in Divine matters? before they were liars, beasts, fools, and worse than Turk's; and now plainly Tyrants, impious, profane. And yet a little higher still, in his Book of Secular Power, he delivers his opinion of all Kings and Princes in general, and how they are to be esteemed; Scire deb●s quod aeb initio mundi, rarissima avis est prudens Princeps, ac multo rarior probus; sunt communiter maximè fatui, & nequissimi Nebulones in terrâ from the beginning of the World Princes generally are, and ever have been, the arrantest Fools, and wickedest Knaves living; and for fear he should not be sufficiently understood, he interprets himself presently after, Quis nescit Principes esse carnem ferinam in coelo, 
In lib. de Bello cont. Turcas.  as great a dainty in Heaven, as Venison is upon the earth, that a Prince should have a saved soul: And then in his Book of War against the Turks, he concludes them absolutely unfit to govern the affairs of Christendom. Caesarem neque caput esse Reipub. Christianae, vel defensorem Fidei, & Evangelii: & oportere sane. Ecclesiam habere alium defensorem quàm sunt Imperatores & Reges: That is doubtless to say, That he will have no body Head of the Church, nor Defender of the Faith, but his own sanctified self. Kings at lest cannot be; for he gives his Reason for that, Eos namque esse pessimos hosts Christianismi & fidei. Did ever any Prophets, Apostles or Primitive Christians, use such a barbarous liberty of speech against their Persecutors? no not against Nero, Dioclesian, or Julian, the wickedest Tyrants that ever the earth bore. Did Elias his Prototype, as his Disciples would have him to be, ever rage so madly against Ahab and Jezabel? Did not St. Paul use Festus with more Reverence? And without doubt no Christian and true zeal can be so irregular, so rude and so intemperately passionate, as to give the plain lie to Caesar his Sovereign, and to the Princes of the Empire: To proclaim him and them Savages, Baboons, Fools and Tyrants, blind Buzzards; and that the Turk was a wiser, and an honester man than they. To affirm as it were in scorn and hatred of Majesty and Royalty, that a wise and a good Prince is as rarely to be found as a black-Swan; that commonly Kings and Princes be the most doting Fools, and Reprobate Knaves in the world, that they were a cursed and a damned Crew; as if there were no place vouchsafed in heaven for such Caitiffs as Kings. These are rare motives doubtless to the people, to render due obedience to their Princes.  
But yet lest this railing should not do his feat, and that the world should favourably interpret all that language to be but a passionate heat against some particular persons; and not that he did intent to abuse and enervate the very sacred Power itself and function of Kings: nay to take the Crown from off their heads if he could, and to expose their Prerogatives and all Regalities to the malice and contempt of the people, he must yet determine the business more positively and cathedratically against them; and therefore in his book against the Boars, 
Lo. 1. contra Rusti cos.  he sends this greeting to the Princes; Sciatis Boni Domini Deum sic procurare quod subditi nec possunt, nec debent, nec volunt, Tyrannidem vestram ferre duitius. Know ye my good Lords, that God has so provided, that your Subjects neither can, shall, will or aught to endure your Tyranny any longer. Then in his Common places, Pulchrè vero non turbandam pacem Publicam arbitraris, 
Lo. Com. class. 4. c. 30.  & turbandam pacem aeternam Dei; non sic Palatini, non sic: As if it were undoubtedly true, that the peace of God, and the peace of the Empire, were incompatible: I am sure the old Laws and Government of the Empire, and Luther's new Gospel were very inconsistent.  
But yet more plainly he sets it down as a divine Decree, 
L. de Captiv. Babyl. c. de Baptismo.  in his book of the Babylonish Captivity; At omnibus hominum legibus exempti sumus, libertate Christiana nobis per Baptismum donata, we are exempted from obedience to all humane Laws by our Christian liberty given us in Baptism: And in the same book in his chapter of Matrimony, Scio, saith he, nullam Rempublicam Legibus feliciter administrari; 
Ibid. c. de Matrimonio.  I know no Commonwealth that is happily governed by Laws: 
Ibid in c. de sacris Ordinibus.  and again in his Chapter of Holy Orders, Turpe enim est & iniquiter servile, Christianum hominem qui liber est, aliis quam coelestibus & divinis legibus subjectum esse. It is a foul thing, and most wickedly servile, that a Christian man who is free, should be subject to any other but the Divine and Heavenly Laws.  
So that it is most plain, that it was not Luther's design only to pull down Monarchy, but all other kinds of Civil Government, and to extirpate all humane Laws, and so to subject the People only to his interpretation of the Gospel.  
And indeed he excellently well and very ingenuously expresseth his own meaning in his book to the Nobility of Germany, 
Lib. ad Nobilitatem Germaniae.  first giving his sentence upon the Imperial Chamber at Spicy; Tribunal Camerae Imperialis; ecce quam Diabolica est Meretrix: Behold what a devilish whore the Tribunal of the Imperial Chamber is become! Then proceeds thus, Ferunt nullum esse pulchrius Regimen quàm apud Turcam, qui tamen neque Canonicum, neque  jus habet, sed solum Alchoranum. At nos fateri oportet, nusquam esse turpius Regimen qaàm apud nos per jus  & Canonicum. They say there is no better Government anywhere than amongst the Turks, who yet have neither Canon or Civil Laws, but only their Koran. But we on the other side must acknowledge, that there is nowhere a worse Government than amongst us by the Civil and Common Law. Now see I pray you, and observe whether it was not this grave Doctor's meaning to abolish all Laws, and that men should be only governed by his Gospel.  
Now by these and such like abominable Doctrines, was not he only the cause of those horrible tumults which happened in his days, but of all the sad wars and most dreadful desolations that have followed since, and so must derive still an unhappy influence to all Posterity? For if it were lawful for the Elector of Saxony his great Master and Patron to take Arms for defence of Lutheranism, because he was persuaded by him, that there was no other true and infallible Religion but his; why might not another Prince with the same pretext take Arms for Calvinism, and Hulberstat for Epicurism, and a Muncer for Anabaptism; and so by an Anarchy under colour of their liberties, and the prerogative of Conscience, tear the Empire in pieces, and open the Ports of Germany to let in the Turk, as they have very often done already? and all the Princes of this later age have too sadly seen the dangerous and dismal consequences of that Doctrine, That it is lawful for Subjects by their swords to defend their Religion against their Kings.  
Nor did this Civil Gentleman use with more respect and reverence his Friends and Patrons of the house of Saxony. As for Duke George of Leipswig, he called him once, when he was displeased with him, the Apostle of Satan, and scornfully gives him the Title of Illustrissima Inclementia vestra: and so to old John Frederick his chiefest friend and favourer, upon occasion of a Commission or visitation of his which disoleased him, 
Lo. in ferm. Dom. Lo. contra Ambros Catarrh.  Ite, quoth he, eye visiatoribus, and then he tells you presently, because he was not himself called to counsel about it, Nescio qua de causa me praeterierit Princeps; and in another place, saith he, Si licet mihi Decretales Papae, Conciliorum decreta, leges & mandata Imperatoris, omniumque Principum, pro libertate Christiana, nedum contemnere sed & conculcare, vestrásne res gestas praeclarae visitationis, legum vice acceptem? If it be lawful for me not only to contemn, but tread under foot the Pope's Decretals, the Decrees of Councils, the Laws and commands of the Emperor, and all Princes, for the defence of Christian liberty; must I be forced to accept the transactions of your pitiful Visitation, in the place of Laws? See how he served his own Master; Indeed I'll say that for him, he dealt his blows against Princes very impartially.  
Now indeed after all this, may it not be very well imagined, that this Antimonarchical Egg of the Religious Cockatrice was laid in Martin Luther's bosom? especially if we well observe how Calvin and he do symbolise together in the point, how they speak one language, wear both the like colours, and the very same fashion, if you will observe a little further out of Luther, 
Tom. 7. fol 441.  Nebulones isti ex Nobilitate, Tyranni & qui inducunt animum ideo nobis Evangelium dedisse, eosque ex carcere Pontificio expedivisse, ut possint ipsi avaritiae suae litare: These Knaves, saith he of the Nobility, these Tyrants persuade themselves that God has therefore given us his Gospel, and delivered us out of Popish bondage, that they may sacrifice to their own Covetousness. 
In Epist. fol. 350.  And in his Epistles he says, Principem esse & non ex aliqua parte Latronem esse, aut non aut vix possibile est, To be a Prince and not an Oppressor, 
Tom. 3. fol. 32 5.  nay an arrant Thief and Robber, is not at all, or very hardly possible: and again, Non est Principis esse Christianum, etc. It is not the part of a Prince to be a Christian. Nay yet again, 
Tom. 6. fol. 143. in Psal. 101.  Mirum non est saeculares Reges Dei hostes esse, ejusque verbum hostiliter persequi; hoc ipsis a Natura est insitum, haec corum proprietas, It is no wonder, saith he, that secular Kings are Gods enemies, and do with all hostility persecute his word; it is planted in their very natures so to be, it is their inseparable propriety.  
Thus by his Rules as well as calvin's, there is a plain Antipathy between Royalty and Religion; and so I am sure by better consequence between their Religion and Loyalty.  
But to proceed a little further: Aulaes' Principum, 
Tom. 3. Latin: fol. 459 in. Psalm 45  saith he, verè possunt dici sedes & Thronus Diaboli, ubi tot sunt Diaboli, qnot fere Aulici; Courts of Princes, saith he, may be truly said the Seats and Thrones of the Devil, and by consequence Kings must be the Devils, 
Tom. 2. f. 8.  though he saith only that Courtiers are so. Yet again, Principes sunt flagitiosissimi Nebulones: Princes, saith he, are most wicked Knaves; the reason followeth, Sunt enim Dei Lictores, & Carnifices quibus ira divina ad puniendos improbos uti solet, etc. For they are no better than God's Sergeants, Executioners and Hangmen, to punish people upon earth. Yet further, Nullum neque jus, 
Fol. 190.  neque fidem, neque veritatem apud Principes saeculares reperire licet; There is neither faith nor truth to be found amongst secular Princes; 
Tom. 3. fol. 149.  they have neither honesty or justice. And then you may take for a very good conclusion, Quid ergo Principes doceam & hususmodi Porcis scribam? To what purpose should I go about to teach Princes, or instruct such swine as they are?  
Thus you see how these holy men and blessed Reformers, have divinely conspired in this unity, (how different soever they are in other points, even diametrically opposite in all other doctrines) as led by the same Spirit, to arrive at the same most Christian and holy end, to nourish a deadly feud against all Kings and Princes, animate them to Rebellion, and in effect to subvert all Civil Government.  
That Luther was a Protestant, is most certain; but what his integrity was you have fully seen; nor will I deny that Zuinglius, Calvin, Beza, Paraus, Gracerus, Knox, Buchanan, Gilby, were all as good Protestants as Luther himself in this point, and of great integrity, who have all like great and glorious Champions of the Protestant Faith, attempted to Cantonize all Kingdoms into several Circles, as they have done already their French Church, which they call their new Ark to preserve and redeem the miserable world from a pretended inundation of impiety, ignorance, and irreligion.  
Thus I have been bold to draw the Picture of Faction abroad, that is now distinguished by the title Protestants of integrity, with a face so full of frowns and sternness, that by the very physiogmony of them, you may easily judge how unquiet and turbulent the constitution of them is like to be; but yet we cannot justly determine who is the great Grandfather of these seditious, rebellious and King-killing Doctrines.  
But now at length by tedious travel, we are at last arrived at Rome itself, and there we are told, that we shall not doubt to find the Origen of this pernicious Cockatrice.  
Now first the Reverend Picture-maker Ormer assures us, ' that this was Dr. Allens Divinity; 
Dr. Allen ●ng Apol●  and he taxeth him highly, that men may murder their Princes; and that in his Apology for the Seminaries, he citeth the 25 of Numbers, and thence concludes, that Subjects may fairly take their Sovereigns and hang them up: so impious a position, and such unchristian words, that certainly could never come into the heart, tongue or pen, of any true Roman Catholic whatsoever, though I must confess Dr. Allen did speak a little too profusely as to the point, yet not comparably so dirtily as he has pleased to quote them: He was better read in his friend Goodman, 
Goodman in lib. de obedientia  and I am confident that in his quotation he mistook one for the other; for Goodman indeed in his Book of Obedience, hath just the very same language that he puts upon Dr. Allen, and in his Descant upon the same place: So the mistake is very easy. Factum illud, saith he, quod memoratur, Numb. 25. perpetuumest exemplum in omnem aeternitaten, 
Numb. 25.  & certa denunciatio populo, ut in simili defectione à Cultu Dei, Rectores suos qui à Deo ipsos abduount, ad furcas abripiant & suspendant; & quamquam possit videri haec magnae confusio, ut populus sibi tantum assumat, tamen quum Magistratus officio suo fungi desinit, populus ita considerandus est, ac si careret omni Magistratu, & tum Deus ipse gladium in populi manus tradit, & Deus ipse efficitur immediate eorum caput. That fact, saith he, in the Twentieth fifth of Numbers, is commemorated for a standing example to all eternity, and a cerrain Declaration to the people, that in the like defection from the service of God, they take their Kings and Rulers, who would seduce them from God, away to the Gallows, and hang them up. And though this may seem to cause a great confusion, that the people should assume to themselves so great a power; yet when Magistrates are so slack, as to desist from performing of their duty, the people is to be considered as if they had no Magistrate at all, and then God himself puts the Sword into the people's own hands, and God himself is immediately made their Head and Conductor.  
Now let us see the Doctor's words, and examine the difference between them. He saith thus, 
Cap. 5.  Pro Catholica Religione certare praeclarum est, sed modo & tempore, ut conscientiae lex Sacra supremi Pastoris sententiâ dirigatur. It is glorious, saith he, to contend for the Catholic Religion, but in good manner and time, that the Sacred Law of Conscience may be guided and directed by the sentence of the supreme Pastor. And then he recites, Deut. 13. and Numb. 25. and infers. Illud autem in omnibus iis exemolis est notandum, populum non sua voluntate & impetu ad has caedes, sed à Prophetis & Sacerdotibus commonefacti: Id quod omni Posteritati secuturae exemplo est, ne alias privato odio, superbia, etc. in errores ruamus, & improbitatem nostram religionis velo tegamus. But this is to be observed in all those examples, that the people did not rush violently, and upon their own heads, into those slaughters, but as they were admonished by their Prophets and Priests; which may be an example to all following posterity, lest otherwise by private Spleen, or Pride, etc. we fall into terrible errors, and think to hid our wickedness with the cloak of Religion.  
This as I take it, serves not to their purpose. I am sure here is more discretion and duty, than ad furcas abripere, to hurry them away to the Gallows; more Order and Government, then presently suspendere, to hang them up: And if we mark well, we shall find that in this last Century of years, there have been more Princes deposed and murdered for their Religion, by these Protestants of Integrity, than have been in all the others since Christ's time, by the Pope's Excommunication, or the attempt and means of Roman Catholics. How can then the Princes of this age, walk amongst so many shelves and precipices, not so much as once opening their eyes to behold the Abyss that they have under their feet! so many heads crushed in pieces by these cruel Cockatrices, may serve as broken Masts, and shivers of a shipwreck, advanced on the Promontory of Rocks, to give them notice of their deplorable events, whose examples they still pursue; yet they look on them (for aught I see) with arms across, and daily in their own dangers, like wanton Victions, leap and skip between the very Axe and the Knife.  
But the greatest tempest of tongues which I see ready to rise against the Romanists, and indeed the main ground why any thing of these opinions was ever suspected upon them, was a false supposition, That Mariana, a Jesuit, and all the Fathers of his Society, did maintain that ungodly and treasonable position of Murdering and Deposing of Princes for their Religion.  
As touching Mariana, it will not be denied to be his personal fault; I say Mariana's proper opinion only; yet was he not resolute in that opinion neither, but handled it only problematically, inclining indeed to the worst part; but yet he absolutely and dogmatically affirms it not. His words are these, Falli possum ut humanus; si quis meliora attulerit, gratias agam. I may be deceived as a man; and if any man bring me to a better light, I shall be thankful to him.  
Secondly, His question was not for killing of Kings, but for killing of Tyrants; which something altars the case, though gives too great a latitude to Rebellion.  
Thirdly, His whole Order disavows his Position, and have Categorically determined the contrary.  
Cardinal Tolet in his Summary, lib. 5. cap. 6. asserteth, That is is not lawful to attempt against the life of a Prince, though he never so much abuse his power; and that it is flat heresy to maintain the contrary. So Greg. de Valentia, part. 2. q. 64. And of the same opinion is Cardinal Bellarmine, cap. 13. of his Apology; and Salmeron, Tom. 2. expounding the Thirteenth Chapter to the Romans, where he referreth the act of Ehud against King Eglon, to Gods express Commandment. So learned Lessius, in his Book de Scienitiae & jure, lib. 2. cap. 9 dub. 4. The like does Serrarius in cap. 13. Scid. Azor. in his Institut. And Becanus in his Answer to the Ninth Aphorism. Gretzer in his Vespertilio Haeretico-Politicus, confutes all Mariana's Grounds; and so doth L. Richcorni in his Apology. Over and above all this, That opinion of Mariana was condemned by a Provincial Congregation of the same Society that was held at Paris, 1506. And that condemnation was ratified by Claudius Aqua Viva, than General of the Order. The Doctors of Sorbonne likewise in the same year, declared and avowed, that it was an unlawful and ungodly position: And lastly this Doctrine of Mariana's was most justly condemned by the Court of Parliament of Raris in the same year.  
By this time, I hope, the tempest is pretty well laid: I am sure, I have been so happy as to satisfy divers of my good Friends, whom I have found scandalised at the Fathers of the Society, for protecting so villainous and treasonable a Thesis. King James himself in his Proclamation of the Seventh of November, was pleased to declare his good opinion and assurance of Roman Catholics in that point, notwithstanding the horrid conspiracy then of some few.  
We are, said he, by good experience so well persuaded of the Loyalty of divers Subjects of the Roman Religion, that they do as much abhor this detestable conspiracy, as we do ourselves. Nay hear a Confession out of the mouth of the greatest adversary they ever had, that is, the Oracle of Geneva, 
Calvin in cap. 1. Hos. & in c. 9 Amos.  upon the First of Hosea, and Ninth of Amos, Et hodie, saith he, quàm multi sunt in Papatu qui Regibus accumulant quicquid possunt juris & potestatis. And at this day there are most in the Papacy, that heap upon Kings whatsoever they can, of right and power. Of that, I am sure, Geneva was never guilty. And truly it is not a little observable, that this prevaricating Calvin, 
Epist. 136. id Corenrum.  was pleased frequently to say, Magis sibi placere Reformationem Scoticam quam Anglicanam; and he gives his reason, Corruptelis Papatus adhuc relictam esse congeriem, quae non obscuret modo sed propemodum obruat purum & genuinum Dei cultum. That he was better pleased with the Scotish than the English Reformation, because there was a heap of Popish corruption left amongst us, (that is, too much affection to Monarchy and Prelacy) which did not only obscure, but almost extinguish the pure and genuine worship of God: That is, afforded not so fair a latitude for his fowl practices. Nay the beams of his Evangelical Sunshine, did break out pretty early too amongst us in England, as you may see by Mr. Dudley Fenner, 
Fenner in lib. 5. c. 13.  who jumps right with the Apostle of Geneva, in his Fifth Book, where he gives this fearful sentence on an evil Prince as he calls him, Hunc tollant, vel pacificè, vel cum b●llo, vel Regni ephori, vel omnium ordinum conventus: Let him be cut off, either privately, or by open War, or by the judgement of the Peers of the Realm, or by the assembly of States. Who says now, that Calvin had not a very forward disciple here in England? and I think he hath been pretty well followed too. But if he had lived in this last age, and had seen what people have done and suffered, he would have liked our late Reformation, as well as that of Scotland, and adopted our English Protestant's of Integrity for his whitest Boys, and best proficient Scholars.  
By all this it is plain, that Rome is so far from being the Author and Fountain of these Rebel doctrines, that all Loyalty is in their reputation Popery. Would you know how much they of Rheims condemned Treason and Disobedience? you may read in Page 301. their Notes upon the Testament lately Printed: Subjects were bound in temporal things to obey the Heathen, being lawful Kings, and to be subject to them, even for Conscience; to keep their Temporal Laws, to pay them tribute, to pray for them, and to do all other natural duties. And Dr. Kellison in his learned Survey, gives a good reason for it: Because, saith he, Faith is not necessarily required to jurisdiction, neither is authority lost by loss of Faith. Which was the monstrous opinion of Wickliff, and of the Waldenses before, and hath since continued amongst all the greatest part of our Reforming Protestants of Integrity.  
Saint Thomas tells us expressly, 
St. Thom lib. de Regimine Principum cap. 6. Decret. 2. Part. Caus. 23. q. 6. de Episcop.  Tyrannus non potest à quopiam, privata authoritate interfioi: A Tyrant cannot be killed by any private authority; quite contrary to the rules of Paraeus and Knox, etc. Nay, the Canon Law itself may give the best satisfaction, where it doth decree thus, De Episcopis vero & quibuslibet Clericis, quod nec sua authoritate, nec authoritate Romani Pontisicis, arma accipere valeant, probatur. As to all Bishops and the Clergy, it is clearly proved, That they can neither by their own, no nor the Pope's authority, take up arms, etc. Nay the Canon Laws of England do explain it yet more fully, as by the Provincial Constitutions in the Council held at Oxford, 
Provinc. Constit. Concil. Oxon. 1228.  by Stephen of Canterbury, 1228. And Anno 8. Hen. 3. an absolute Excommunication is decreed against all those, Qui pacem & tranquillitatem Domini Regis & Regni perturbant, who shall go about to disturb the peace and tranquillity of our Lord the King and his Kingdoms.  
But to avoid all questions whatsoever, the General Council of Constance concluded, That it is an error in Faith, to maintain that Subjects may kill their Princes, being Tyrants; the words are these. Nuper accepit Sancta Synodus quod nonnullae assertiones erroneae dogmaticae sunt Rei Publicae statum evertere cupientes, 
Concil. Constanc. Sess. 15.  etc. Scil. ut quilibet Tyrannum potest & debet licitè & meritoriè occidere, per quem cur que Vasallum suum & Subjectum, etiam per clanculares insidias, non obstante quocunque juramento, nec expectata sententia & mandato judicis, etc. And thereupon the Council determined, Eam esse doctrinam erroneam in fide & moribus: Then condemneth it, and enacteth, Quicunque doctrinam hanc perniciosissimam pertinaciter asserentes, sunt Haeretici, & tanquam tales juxta Canonum Sanctiones sunt puniendi. The holy Synod hath understood of late, that some erroneous dogmatical Assertions have been broached, endeavouring to overthrow the Civil State, etc. To wit, That any Tyrant may lawfully and meritoricusly he put to death by any of his Vassals or Subjects, even by any secret contrivance, notwithstanding any Oath, or expectation of Sentence, and command from Higher Powers. This doctrine is erroneous in Faith and Manners; and whosoever shall pertinaciously assert this damnable and most pernicious doctrine, are Heretics, and are to be punished as such, according to the Sanctions of holy Councils.  
All this I am sure, accords with the doctrines of the most ancient Fathers of the Church, as St. Irenaeus testifieth, who setteth down amongst Heresies, 
St. Irenaeus, lib. 5. cap. 14.  to think that Kings are given to men casually, and not by the divine providence, and appointment of God; and his ground was, quia omnis potestas à Deo, because all power is of God. And St. Ambrose saith plainly, 
St. Ambros. contra Auxentiun.  Lachrymae meae arma-mea, aliter nec debeo nec possum resistere. My tears are my Arms; I neither aught, nor can resist otherwise. Valentinian the Emperor sent Calligonus his Chamberlain to threaten the said St. Ambrose, and terrify the said St. Ambrose from his opinions, by the name of death, and torments; he answered in another tune than our Protestants of Integrity have taken up; Deus permittat tibi ut impleas quod minaris; ego patiar quod est Episcopi, tu facies quod Spadonis. God permit to thee that thou fulfil what thou threatnest; I will suffer what belongs to a Bishop, 
Theodorct. l. 4. c. 14  and thou wilt do what belongs to an Eunuch. Valentius decreed to banish Eusebius from Samosata, the people resisted, but Eusebius appeased the sedition, dissuaded the people, and obeyed the Decree. These were true Christians of Integrity; will you hear yet what St. Austin says further in his Sermon de verbis Domini? 
Sr. Aug. in serm. deve●bis Dom. in Matth.  Solomon did fall into most grievous sins, Ad prosundum Idololatriae lapsus atque demersus, He was fallen into, and drowned in the depth of Idolatry, and did notoriously, and directly contrary to God's Commandment, to keep and marry strange women of the Gentiles; Non ingrediemini ad illas, Thou shalt not go in unto them: besides he worshipped Moloch and Astarthes', the Gods of the Sidonians; yet neither Priest, nor people did rise against him, to depose him; they left it to the proper Judge of Kings, who in his wrath did appoint and raise up Jeroboam to ruin his Son: If any Rebel of these times could show as good a Commission, and so immediate a warrant, he were indeed excusable. Julian proved a perfidious Apostate; yet though the Doctors of the Primitive Church, as Gregory Nazianzen, and others, did sharply reprove and detest his impiety, they never persuaded, nor taught the people to deprive him.  
He that proclaimed the Prerogative of Kings, Vos estis Dii, Ye are Gods; he taught the world, that as Gods have Summum Imperium, the chief command, so the people are to obey; and are therefore called Subditi, Subjects, because of their subjection: And there were never any but Giants heard of to fight against the Gods, and yet they perished for all their greatness; for that hand must needs whither which rudely toucheth Gods anointed. Now he that takes Arms against him, doth provoke the King into the field, and when the flame rageth, who can tell where the sparks will light?  
And yet he that gave Kings that glory, Vos estis Dii, Ye are Gods, did likewise give them this caveat; that for iniquity and impiety, he would transfer Regna de gente in gentem, transfer Kingdoms from one Nation to another. He is the Judge of the Princes, and his Audit is dreadful, and to that alone we must leave them. Xiphilin in the life of Mar. Antonius telleth us, 
Xiphilinus in Vita M. Ant.  that Solus Deus est judex Principum, only God is the judge of Princes. Belloy yet more plainly, 
Belloy in Ano●. Cathol. par. 2.  Orationibus tantum pugnandum, We are to fight only with our Prayers; Arms against Princes have no warrant. Quis est Judex si Rex transgreditur conditiones Regni? Solus Deus: Who is Judge if the King transgresseth the conditions of his Kingdom? only God. Navarre Cunerus, and all the Catholic Doctors that ever I have seen, 
Navar. Cunerus.  agree perfectly in this same sentence.  
Now if you'll be pleased to take the pains to compare these Primitive Catholic and truly Christian Doctrines and Duties, with the opinions and practices of our modern Evangelists, and late Protestants of Integrity, which we have already deduced, you will quickly find their pedigree, whether they are descended from Jesus Christ, or the Cockatrice. And truly it is worth the noting, what an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they carry about them, how they shuffle up and down, and flutter like shot birds, to evade their duty of obedience, their oaths, and natural obligations; and sometimes speak good and godly sense, but only the better to palliate their more treasonable designs. As first you may see Melancthon in his Epitome of moral Philosophy, 
Phil. Mel. in. Epit. moral. Philos.  preach very gravely and wisely to this purpose: Violare leges civiles seu edicta Magistratum civilium, est peccatum mortale: It is no less than a mortal sin to violate the Civil Laws, or the edicts and commands of civil Magistrates. This is very Catholic and Christianlike; so on: Sciamus conscientiam fieri ream, si non obtemperemus, & considera quantum est hoc vinculum obedientiae & publicae tranquillitatis. We are to know that we bring a guilt upon our consciences, if we do not obey, and consider well how great and obliging this bond of obedience is, and of public tranquillity: all this is very good still, but now comes the Killcow; Debet autem haec sententia de Magistratuum edictis prudenter intelligi, scilicet de iis edictis quae non jubent facere con●ra mandatum Dei. But saith he, this that I say concerning the edicts of Magistrates, is to be prudently understood of those edicts which require nothing against the Commandment of God. Then as I said before, 
Id. in lib. de Consil. Evang.  he says, that the inseriour Magistrates may cut the throats of the Superior, and all this for reforming of Religion, and the overthrow of Idolatry. So that if some Justices of Peace, or petty Constables, be pleased to judge in their Consciences that the Prince erreth in his Religion, then are they both to judge, and give Laws to their Prince.  
Nay Luther himself likewise, when he is in his right wits, prescribes very well matter of obedience to Municipal Laws, 
Luth. T●m. 3. Wittenb.  as in his 3. Tom. but if you object to him ne excitetur tumultus, etc. then he falls into Melancthous' Gap; An ideo negliget verbum Dei & peribit Populus? Shall the Word of God therefore be neglected, and the People perish?  
Nay examine the Confession of the French Church, and you will find some things very well said as to matter of obedience, but the sting lies still in the Tail of all that, 
Confess●● Prot. Gal. Art. 39  as in Art. 39 Affirmamus parendum esse legibus, solvenda Tributa, subjectionis jugum tolerandum, etiamsi infideles fuerint Magistratus: We affirm that Laws are to be obeyed, Tributes to be paid, and the yoke of subjection to be born, although the Magistrates be Infidels. Thus far excellent well; but that which follows spoils all, with a dummodo Dei sunmum imperium integrum maneat; and as their French edition hath it, 
Art. Bearn. 1572.  Le Sovereign Empire de Dieu demeurant Tousjours en son entier: So long as the chief and Sovereign. Empire of God is not violated. Here is a gallant latitude still for disobedience and rebellion. Nay this desrerate dummodo is explained in the Articles of Bearn. 157●. Dei imperium dicitur manere illibatum, cum Rex exterminata Catholica Religioze solam veram & puram extollit: that is, God's Commandments are then said not to be violated, when the King shall have rooted out the Catholic Religion, and advanceth only the true and pure one; that is as much as to say, when their own is established; that is Calvinism, now called Protestantism of Integrity. And in case the King maintain his own Religion against them, what then follows? they have rods in piss for him. 
Fol. 349.  Rex a populo potest exauthorari per ordinum in Regem authoritatem, That the King may be dethroned by the States of the Realm, who have an authority over him: and again, Nec omnes Regni partes commituntur Regi, sed tantum superior Regni dignitas, cujus tamen, suo modo, & certis conditionibus, inferiores Magistratus sunt participes, maxim officiarii Coronae; Nor are all the parts of the Kingdom committed to the King, but only the supreme dignity; and of that too the inferior Migistrates have their share, especially the Officers of the Crown. Then that which follows, mends the matter; populi juramento tacita aut expressa est conditio, semper se obtemperaturum Regibus, quamdiu justo imperio rem gererent: that is, there is always in the people's oaths either a tacit, or expressed condition, that they will obey their Kings, so long as they command just things: which they must be judges of too. Thus they will have one evasion or another still to cousin themselves into Rebellion. Our Oaths must only bind us to observe and obey the King so long as he serves God, which we are likely to be very capable judges of. Nov indeed as to all oaths of this nature, Mr. Calvin from his high Cathedral and Consistorian Tribunal gives this Absolution; 
Calvin●. 4. c. 13 § 21. Listitut.  Quibuscunque hujus Evangelii lux affulget, etc. ab omnibus laqueis & juramentis absolvitur: Whosoever sees the sunshine of Geneva Gospel, is presently absolved and discharged of all oaths, and from all snares that do enthral the conscience.  
It would be but to throw water into the Sea, to show more largely how these Rebel Doctrines are backed by the generality of those that call themselves Protestant's, that Subjects may not only by Arms defend their Religion, 
Dan. l. 6. Polit. c. 3. P. Mart. in cap. 11. Jud. & in loc. come. Althus. Polit. c. 35. p. 137.  but offend also: yet you may please to look into Dansus in his book of Politics, and 3. Chapter, and Peter Martyr upon the 11 of Judges, and in his Common-places, and Althusius in his Politics, chap. 35. and page. 37. where he makes three just causes of War: 

1. Justitiae denegatio, A denial of Justice:  
2. Purae Religionis defensio, The defence ' of the pure Religion:  
3. Repepetitio rerum ablatarum, Recovery of goods taken away.   The famous Minister Sureau, called Rosures, 
Sureau, alias Rosiers. Bellfor. l. 6. c. 102.  who was after imprisoned at Paris, writ a book expressly to prove, that it was lawful to kill Charles the Ninth, and the Queen Mother, if they would not obey the Gospel, that is Calvinism: and to this Belforest is a sufficient witness. Nay Zuinglius the grand Ringleader of them all, most dogmatically concludes, Dum flagitiosi loco non moventur, totus populus a Deo punitur, Whilst wicked men (meaning Kings and Princes) are not taken away, or remain unpunished, the whole people are punished by God. So as I begun with this Gentleman, I will even make an end with him; for I am truly weary with talking unto these nasty dunghills; and so I fear I have tired my Readers patience. But my abundant care to have the good people of England clearly disabused from that abominable rebellious blood of Presbyters, that viperous crew of Cockatrice Christians, that call themselves Protestant's of Integrity, I hope will plead my pardon for all that prolixity.  
And now after my so long beating about the banks of all the branches and streams of this Infernal River, I am almost as far from finding the head and source of it, as I was before I begun; which proves clearly that it is an enchanted War-tower: But yet because I am obliged by promise, I will boldly give my guess, and you shall have it.  
1. Negatively from Rome it cannot be; for its Doctrines, with the opinions and practices of all its Doctors, are as we have showed, quite contrary, and all that is said against that Church in this particular, is mere calumny. It cannot be in Scotland, Low-countries, Palatine, or Bohemia, for they had it all from Geneva. It cannot be in Geneva neither, for it was derived thither out of Switzerland. Nor could Smalcald be the fountain, for those bitter waters were pissed thither from Wittenberg; And Luther may very well pretend to have taken his waterccurse from the Conduit of Wicklefists and Waldenses; and they again have borrowed out of the broken Cisterns of God's Church, those ancient sons of disobedience and Rebellion, the declared enemies and castaways of Christianity in all ages; I mean the whole gang of old condemned Heretics, till you come up to the Grandfather of them all Simon Magus, who was the faithful scholar, and legitimate successor of the Traitor Judas, who was undoubtedly the first Christian of this crew, that now call themselves Protestant's of Integrity.  
And if you please to mark it, our English Protestant's of Integrity that bought, and their Religious brethren the Scots that sold, played the very same game with our late most gracious Sovereign, as that Arch-traitor Judas, with his confederate purchasers did with our Saviour, the eternal King of Glory: that one would swear, that reads both Stories, that they had perfectly copied out their treasons from his: & so like him besides they will be found in all his lineaments and particular conditions, that all the world may very well conclude him to be their true Apostolical Father, and Prototype.  
But yet God forbidden that we should here set a stop to the Princely Pedigree of our pure Protestants of Integrity; for the noble spirit of Rebellion reigned sure before Jesus Christ as well as since; and good Jews of Integrity there were, before the kind of Christians. And now methinks I see the old Pharisees, and our young ones called Protestants of Integrity, sitting very lovingly together in our Sanhedrim, and agreeing perfectly together in all points, as Buchanan and his Complices did since about the Pascal Lamb. How religiously did those old Jews of Integrity murder the true Prophets of the Lord, that he had graciously sent unto them, and hearkened to dreamers of Dreams, and new fangled false Prophets of the Cockatrice kind, that blue and bolsterd them up in their wickedness! Just so did our late Protestants of Integrity murder their pious, reverend and learned Prelates; as the Archbishop of Canterbury with the Sword, and others with Imprisonments, Exiles, and Starving.  
Did not this Spirit of Integrity possess Absolom, when he rebelled against his King and Father, and spoke buttered words to the people? and Shimei when he reviled the Lords anointed? It did so sure, and the one for his rebelling, and the other for his reviling, were perfect Patterns, as well as Predecessors, to our Protestants of Integrity.  
To pass by all others (for I should be infinite to enumerate all particulars) let us come to the murmuring and disobedient Israelites in the Wilderness, against Moses and Aaron, the Civil as well as Spiritual power, especially Korah, Dathan, and Abiram, and you will swear, that these are lineally descended from those: A blessed Offspring from most precious Parents.  
From hence let us step up to Nimrod and his associates, making Fortifications against Heaven, and daring God himself into the Field, and we shall see that whole story perfectly modelled out to us by their followers, these Protestants of Integrity in all the late Wars of Christendom, where Subjects encouraged by the Conduct of these Captains, and influence of those Doctrines, have dared to take Sword in hand against God, and his Anointed, their Sacred Sovereign: And this you will say is strange, to fight against God for Religion.  
Nay let us pass the Flood, and we shall find in the very infancy of the world, this Religion of our Protestants of Integrity, copied out to us in cain's lean Sacrifices; which besides his disobedience, argued more his ingratitude: And will not our Cainists disobey God and the King at any time, to save charges? Nothing grieves them more, than what they are to pay to God and the King; and therefore they have instituted a Religion that will dispense with giving to neither: For to the King we are not bound, longer than we please, to pay any thing; and to give any thing to God, or the poor for his sake, is Superstition. Who says now, that our Protestants of Integrity are not of a very ancient Extract?  
But yet we must trace them a little higher; who was it preached and practised Disobedience in Paradise, was it not the Serpent? and to whom was this Doctrine of Rebellion first preached? to a woman: which makes all our Presbyterian Tribe still to be tampering with that sex. And as one said, that the best way to raise an Army was to press the women, for that men would follow: so they as the old Cockatrice did with Eve, first ensnare the simple women, and make them to drag their Husbands by the horns after them.  
And upon what pretence does the Serpent work? that mankind might know Good and Evil forsooth; such specious pretences have our Diabolical Brethren now, to bewitch poor people from their duty and obedience.  
Nay this Serpent too was the first Rebel that ever was, for he would have dethroned God himself: What do our Luciferian Crew endeavour less every day, making him in their Doctrines guilty both of sin and folly, and fight against his Images and Vicegerents upon earth? So then I think We have it, this Cockatrice egg was laid in Paradise itself, and what greater Petigrce can be than from the high and mighty Lucifer?  
Now truly to make these presumed deer children of God thus to proceed from their Father the Devil may be taken for a bitterness and extremity of passion in me against that Party, and hate to their persons, which I protest before God I am clear from, (for I have and always had many of my nearest relations unhappily engaged that way) but only a detestation of their impious opinions, and more prodigious practices, which do clearly demonstrate them to be derived from the Devil, or all the world besides to be so; For the doctrines of the whole Church of Christ have always been diametrically opposite to theirs; if they then stand upright in the sight of God, Christianity itself must of necessity fall to ground, which God has promised never to suffer.  
Over and aboue all this, I did ever presume, the derivation of those Doctrines to be from the Devil long before I made this strict search and inquisition into their extract and pedigree: and my reason was only this, because their positions did not at all consist with humanity; and therefore man, nor any power humane, could at any time be founder, or undertake to be defender of them.  
We have seen sufficiently already, how much these terrible Tenets do contradict both reason and Religion, Canon Laws, and Divine Relveations, the opinions of all Primitive Christians, and the practice of the whole Church: nay are they not most clearly convinced by Civil and Common Law, nay Philosophy and Common sense. The Law is plain, Legibus non alligati sumus, we are not tied to Laws; who then is capable to judge a King, that is above Laws? though it is a great part of their goodness to observe Laws, as the same Emperor declares, Legibus tamen vivimus●; and again, digna vox est Majestate regnantis legibus alligatum se Principem profiteri, It is a Prince's dignation to descend to oblige himself to Laws: and the reason of all this is, because he is presumed to be a living Law.  
The Law again is plain, as has been showed already, that no war can be made without the Authority of the Prince, sine qua est laesa Majestas; otherwise it must be treason; and this I say is a fundamental Law in every Monarchy: but it is plain our Protestants of Integrity would turn the whole world into a Democracy, by leaving the bridle in the people's hands, which what a pretty beast it is when it has assembled its many heads and horns together, they best know that have felt its Arietations. We in England I am sure have reason to put into our Litanies, From a Popular Tyranny, Good Lord deliver us.  
Nay heart St. Austin once more, the most ancient and learned Father of the Christian Church, 
St. August. l. 22. cap. 75. contra Faustum.  how contrary to the false Principles of these Religionaries, he proceeds to back these Civil Laws, with the Law of nature itself. Ordo naturalis mortalium paci accomodatus hoc poscit, ut suscipendi belli authoritas atque consilium pones Principem sit; The course of nature itself accommodated to peace, requireth that the only authority and counsel of making War should be in the Prince: and he gives a reason; for non est potestas nisi a Deo vel jubente vel sinente, For there is no power but of God, 
Cap. 76.  either commanding or permitting: and then he answereth the objection of all those, who think they ought by force of Arms to resist their Princes for Religion, and that by the example of the Apostles; Isti, saith he, non resistendo interfecti sunt, ut potiorem esse docerent victoriam pro fide veritatis oscidi: They were not put to death resisting, that they might teach us, that it is the greatest victory to be slain for the truth. The Philosophers themselves may teach the same thing to these wretched Religionaries.  
The King in the Philosopher's sense, is, Anima Corporis, Spiritus vitalis, Caput membrorum, vinculum per quod cohaeret Res publica, sine quo nihil Res publica ipsa futura, nisi onus & praeda, si mens illa imperii detrahatur: He is the Soul of the Body, the vital Spirit, the Head of the Members, the bond by which the Commonwealth holds together, without whom the Commonwealth itself will be but a burden to itself, and a prey to others, if this soul of the Empire be taken away.  
This was Senecas' opinion, 
Seneca.  and a sound proposition; for if the Soul offend the Body, the Body cannot punish it, without participation of the punishment. Neither is it a proper faculty of the Body to judge, but of the Soul and understanding: so much Philosophy as this, the very Bees understand in their little Monarchy, 
Virgil Georg.  as Virgil testifieth of them, Rege incolumi mens omnibus una; Amisso rupere fidem; Whilst the King is well, all is well and in union; but he being gone, all falls in pieces.  
To conclude, Let us look a little upon the Common Law, which, if any thing, by our own King's condescensions, has proved prejudicial to Monarchy; and its Professors most of them, the forwardest Incendiaries, and the greatest Knaves in our late troubles; yet that gives the King power and prerogative enough; for it constitutes him to be the body Politic, which is a dignity Royal annexed to the natural body, whereby he is made Lord Paramount, and is not surnamed as others are, but styled by the name of the Body Politic, declaring his Royal Function, as Carolus Rex: And to show the Nature, Quality, Majesty and Prerogative of that Body, I pray you observe the Circumstances.  
First, It cannot hold lands in joint-Tenancy, nor endure a Partner.  

2. It cannot be seized to uses, and so limited.  
3. It is not bound to give Livery and seizin of Lands, nor tied at all to the circumstances of a natural body.  
4. It is supposed to be everywhere, so cannot be Nonsuited.  
5. It cannot do homage, having no Superior.  
6. That Body is so precious, that the very imagination only to compass his death, is Treason, though there be no attempt at all.  
7. That Body vested in a blood, aught to descend; and though the natural Body be attainted of Felony or Treason before, yet by the access of this Body Politic, he is to take his Inheritance; for that dignity always purgeth the blood, as it did in Henry the Fourth, and Henry the Fifth; for this Body was founded without Letters Patents, not only by the Civil and Common Laws, but those of Nature, and of Nations, and for the defence of the people: And if Criminal causes cannot disable the descent, much less can they disenable his Title, when it is descended. For the Crown of England is Independent; his jura Regalia are holden of no Lord but the Lord of Heaven: so it cannot escheat to any, being holden of none.   
From this sacred Fountain is all authority and honour derived: Judges are created by it, and have their Commission from the King, to judge both Criminal and Civil Causes. The Constables and Marshal's Court for Arms and Honour; the Chancery for equity, the Exchequer for the Revenues of the Crown. The King then alone appointing Judges, who is I would fain know to judge him? I very well understand what a Parliament means, which at it is ever summoned by the King, so their Acts must be judged, allowed, and confirmed by the King, before they can be Laws; in the Senate rests Consilium, but in the King is the power and majesty of the Realm; and he is to judge and allow or disallow what he pleaseth. In fine as the Spaniard very wittily and truly observes Ni Rey Traydor, ni Papa descommulgado, No King can be a Traitor, nor Pope excommunicated. There can be no Judge above the King, nor Court of Law higher than the King's Bench, where I shall now be bold to leave these Protestants of Integrity to answer Guilty, or Not guilty, for their future demerits; and let every one join with me, to say  
God save the King, and deliver him from such Treacherous Friends, undermining Adversaries and Hypocritical Religionaries as are our Pretended Protestants of Integrity.  
FINIS.