ANTI-PARÆUS, OR, A Treatise in the Defence of the Royal Right of KINGS: Against Paraeus and the rest of the Antimonarchians, whether Presbyterians or Jesuits.  
Wherein is maintained the unlawfulness of opposing and taking up Arms against the Prince, either by any private Subject, inferior Magistrate, the States of the Kingdom, or the Pope of Rome.  
Confirmed from the dictate of Nature, the Law of Nations, the Civil and Canon Law, the Sacred Scriptures, Ancient Fathers, and Protestant Divines.  
Delivered formerly in a Determination in the Divinity Schools in CAMBRIDGE, April the 9 th'. 1619. And afterwards enlarged for the Press by Learned Dr. OWEN.  
Now Translated and Published to confirm Men in their Loyalty to their King, By R. M. Master in Arts.  
Printed at York by Stephen Bulkley, 1642.   

To the Honourable Sr. THOMAS GLEMHAM KNIGHT, Colonel General and Governor of the CITY of YORK,  
Sir,  
A Breast Fortified with Loyalty is the CITY of Refuge this Work flies to, whereof your Noble Self being Governor, it craves with Boldness a Gracious Entrance, and doubts not of your Favourable Protection. If my particular Duty did not engage me, your Noble Worth would soon Invite me to Dedicate my Labours to your Honourable Patronage; for who shall better Patronise that Work whose Subject is Loyalty, than he who is a Loyal Subject? who better encourage the Pen in the Cause of Kings, than he, who with Glory hath engaged his Sword in the King's Cause? But Sir, I will not detract from your Worth by presuming to declare it; being a thing better known by your Actions, than I can express by Words. Only this; whilst this CITY glories so much in being under your Government, the Soldiers under your Command, give the Scholar leave to glory in being under your Patronage. Go on Sir in your Loyalty to the Crown, and God shall Crown your Loyalty, let your aim still be God's Glory and your Sovereign's Honour; and that shall make for your Souls Happiness, and this Kingdom's Peace. Sir,  
York, March the 10. 1642. Your most humbly Devoted Servant, R. MOSSOM.   

To the Reader, wishing Loyalty and Peace.  
COurteous Reader, If thou enquirest after the Author, know he was a Man of so much Piety as to write nothing but what his conscience told him was the Truth; and of so much Learning, as to maintain the Truth he writ. Howsoever, then, thou dost censure the weakness of the Translator, yet cast no aspersion upon the Author. Let him Rest, who is departed to his Eternal Rest, and hath left this Work as a Lecture of Loyalty, which if thou readest shall either help to convince thy Conscience or (without Repentance) to condemn thy Soul.  
Take heed therefore to thyself, that whilst thou resists a Gracious King thou resist not the Holy Spirit too, who is the Spirit of Truth. It is as well out of love to thy Soul, as duty to my Sovereign, that I have published this present Treatise in thy Mother's Tongue. That if thou hast lift up thine hand against thy King in Rebellion, thou mayst lift it up again to God in Prayer for Pardon; and that as thou desirest to profess thyself a true Christian, thou mayst declare thyself a true Subject. This Work was written above twenty years since, and therefore free from the prejudice of the Times, envy and flattery. And know such hath been my faithfulness in the Translation, that I have rather chosen to lose of the Lustre of the Style, than to detract from the Sincerity and Truth of the Matter. The Language is plain, being intended (especially) for the Vulgar, who most need instruction in this lesson of Loyalty, their disobedience arising from their Weakness, though others from their Wilfulness, whose Judgement will be the greater. Let me prevail with thee (Christian Reader) to lay aside all private Respects, which may prejudice the Truth of this Work, for Saint Augustine's rule is most firm, quamdiu blanditur sibi & dulcis est iniquitas amara est veritas, Truth will taste bitter to that Palate which pleaseth itself with the sweetness of Impiety. Do thou with as much Sincerity read, as the Author writ, and when thou art convinced in judgement how great an Impiety it is to rise up against a most Wicked Prince; consider what an height of Impiety they arise to, who rise up against a most Pious King? if they receive to themselves Damnation who resist a Nero, a persecuting Emperor, what shall they receive to themselves who take up Arms against our Charles, a most gracious Sovereign? if it be a Sin to oppose that King who violates; how great a Sin is it to injure thy King who protects the Laws of the Kingdom? I will not detain thee longer from that Satisfaction thou shalt receive in perusing this Book; there thou shalt find all the Adversary's objections fully answered; the truth itself fully cleared; be obedient to the Truth and I doubt not but thou wilt be loyal to thy King. If otherwise, take this with thee at thy Farewell. Qui insurgit in Christum Domini, insurgit in Dominum Christi: he that riseth up against the Anointed of the Lord, riseth up against the Lord of the Anointed.   

The Preface.  
AFter that the People of Israel had escaped the darkness of Ægypt, and the Wilderness, they were infested from the East by the Ammonites, from the West by the Philistines, from the North by the Assyrians, and from the South by the egyptians; So even now the Faithful Flock, is every where from every place Impugned, whilst Tyranny rageth, Heresy prevaileth, Schism overspreadeth, Hypocrisy deceiveth, and all Impiety increaseth, against the soundness of Faith, the fervour of Charity and the integrity of Life; to the seducing (if it were possible) the very Elect of God, whom Christ hath committed also, to the Trust of Kings, by whose Laws the Church is fortified, and by whose Arms she is defended; against the incursion of the Enemies, the perfidiousness of Heresy, the divisions of Schism, the flattery's of Hypocrisy, and the corruption of Manners. Deceitful Ministers leave no stone unmoved, that they may exclude the King from the charge committed to him, which they endeavour, by denying the Authority Regal in matters Ecclesiastical, by taking away the Royal Power in matters Political, and by usurping the Sovereignty in both.  

The Authority Ecclesiastical is denied, by the Papists.  
Christian's ought to be subject to Kings as Supreme; that is true indeed, but in those things only which appertain to the State Politic. So Bellarm. de Pontif. l. 1. c. 7.  

By the Disciplinarian  
The Civil Power is referred to things Earthly and Temporal; but the Ecclesiastical is referred to things Spiritual, and which appertain to the Worship of God: from whence it is, that the Ecclesiastical Power is usually styled jus poli, the right of Heaven, the Civil, jus soli, the right of Earth So Bucan loco. 43. Sect. 5.  
Majesty must creep on the ground, whilst those our Spiritual Masters, placed in the Clouds, do from high behold it below them, and despise it as profane. Augustine was of another mind, 
In quaest. mixed. 35.  when he taught, That the King hath the Image of God, as the Bishop the Image of Christ, yea, by so much the more excellently doth he express the Divine Image, by how much the glory of a Judge is more excellent, and his Majesty more illustrious than that of the Priest. I appeal to your own Consciences (good Men) what and how great think you was the Power of ancient Emperors? by whose sacred command Churches have been dedicated, Bishops invested, the Clergy exempted, and Synods assembled, in which themselves sat Precedents, and confirmed their Decrees; thereby establishing the Faith, overthrowing Heresy, obliging Clergy and Laity to the worship of God, oppointing all things requisite for the excercise of Religion, and ordering by their Laws the form of outward Worship; and all this they did by a lawful power, as Socrates in prolog. l. 5. and as Saint Augustine expressly and elegantly, the civet. Deil. 5. c. 24. yea to the safety of humane things, and necessity of the Church, as one of the Popes himself has confessed. Leo ad pulcherimam Augustam, where he saith, Humane things cannot otherwise be safe, than as they pertain to the Divine Profession, and be defended by Regal and Priestly Authority.    

The Power Civil is taken away by the Papist.  
Supreme Princes are obnoxious to the Laws, by all Law, Natural, Nationall, and Positive; and it is in the power of the Commonwealth to require again the authority it has committed to the Prince for the public good, and to exauthorize the King if he shall evilly administer. So Parson. in Doleman. par. 1. c. 4.  

By the Disciplinarian.  
The Tyranny and unjust Violence of the Superior Magistrate ought to be restrained by the ordinary power; which in every Polity is either the Inferior Magistrate, or the consent of the People. So Paraus in Epist, ad Rom. c. 13. quest. 4. prop. 2.    

The Sovereignty is usurped in both, by the Papist.  
Judgement concerning the King belongs to the Pope, to whom is committed the charge of Religion; therefore it is the Pope's right to judge the King to be deposed, or not to be deposed. So Bellarmine de pont. l. 5 c. 7.  

By the Disciplinarian.  
The Presbytery is erected in the Church as Christ's Tribunal: Who then shall exempt Kings and Princes from their Sovereignty not humane but divine, and not be guilty of Treason against the Majesty of Christ? So Beza de presb. p. 116. Hence forwards, let Kings cease their care of Religion, the Pope will undertake that charge, and so will the Presbytery; the Pope in his Kingdom, the Presbytery in its Dominion. If any Secular Prince shall put in his sickle, to cut down this standing corn of the Popes, or this new-sprung herb of the Presbytery, he shall not escape unpunished; the Pope's thunderings, and the Consistoryes lightnings shall pursue him▪ the People equally bewitched with error, one where assists the Pope, another where the Presbytery, but every where resists the King, that he may learn poor King at length,  

To hold his Sceptre, and to lay it down  
At's Peopl's favour, and at's Peopl's frown.   
About four years since when according to the order of our University, (after I had taken the degree of Doctor) it was imposed upon me to determine a controversy in Divinity; my duty did require me to assert the free and absolute Power of Kings against David Paraeus, and the Antimonarchians. Which assertion, when I had intended to have kept reserved; provoked by the rashness of an heady young man in Oxford, I have presented to public view, having been more severely examined, and more largely explained. I appeal to thy own Conscience, whosoever thou art (O Christian and Faithful Subject) whether doth this usurped Tyranny over the Lords anointed ones, favour at all of the Spirit of Truth? is not this discording concord of false Brethren, fit to be committed to the fire? fit to be exploded with the unanimous contempt of all Christians? the Fathers of old both thought and writ more holily, both according to the Prescript of the divine Law, and Rule of the Gospel.  
Tertullian. God alone it is, in whose power only Kings are, to whom they are second, after whom they are first, above all men, before all Gods. in Apologet.  
Agapetus. The Emperor is equal to every man in the natural essence of Body, but equal to a God precedent over all in the powerful excellency of Dignity; for he has not on Earth, any higher than himself. Therefore it behoves him, as a God, not to be carried away with wrath, as a Mortal, not to be lifted up with pride; for though he be honoured with the divine likeness, yet is he framed of the earthly dust whereby he is taught, that he preserve a just equality towards all. Paraenet. ad Justin. Imperat.  
Gregorius Magnus. Therefore is there power given to the Emperor from Heaven, over all men on Earth; that the way to Heaven might be laid open, and the further spread, that so the earthly Kingdom might be subservient to the Heavenly. Epist. 91. l. 1.  
This most sacred Majesty which God himself hath ordained, Christ confirmed, and the Orthodox Church perpetually reverenced, I now endeavour to vindicate from the injury of seditious men; and that with solid Reasons drawn even from Nature, the Law of Nations, the Civil Law, Canon Law, the word of God, the say of the Fathers, and the writing of the Protestants. All which are so truly, fairly, and sincerely alleged; that I neither fear the Judgement of the Reader, nor the calumny of the Adversary. Thou pious Reader, and Loyal Subject, live well, and farewell.  
If aught thou knowst that better is to me impart;  
If not, use these with me, and so thou friendly art.     

The Contents.  

The Question stated, Pag. 1.  
The Terms explained, pag. 2.  
The Agreement of Presbyterians and Jesuits, pag. 3.   

The four Propositions of Paraeus are refuted.  
Concerning 

1. the Excommunication of Kings, pag. 5.  
2. the Power of the inferior Magistrate, pag. 11.  
3. the duty of a private Man, pag. 47.  
4. private revenge in case of necessity, pag. 57     

The absolute Power of Kings is confirmed.  
From 

the Dictate of Nature, pag. 68  
the Law of Nations, pag. 69.  
the Civil Law, pag. 74.  
the Canon Law, pag. 77.  
the Holy Scriptures pag. 78.  
the Ancient Fathers, pag. 84.  
the Protestant Divines, pag. 85.      

ANTIPARAEUS. 
The question Stated.  The Position: It is not lawful to resist the King, violating the Fundamental Laws of the Kingdom.  
DIvers Men in this our Age, have handled this controversy Divers Ways, whilst the Pontificians contend to have the Royal Sceptre submit to the Roman Purple, the Presbyterians to the States of the Kingdom, and in some cases to the provoked Multitude; and the Protestants to God alone. David Paraeus, A Palatine Divine, in the Year 1612. writ very elegantly concerning the Lawful Right of Kings, in the behalf of the then Sovereign and most potent Prince, King of Great Britain, France, and Ireland, against the Papal Usurpation, against Bellarmine, Becanus, and other Popish Parasites of the same mould. The Printer Dedicated that Tract to the same Sovereign, in which the foundation of that Pontifician Tower is razed, the sophistical disputes of Bellarmine are confuted; the vain Arguments of Becanus refelled, and the cunning Impostures of the Canonists forcibly retorted. Yet, as if he had drunk deep of the 
* A Lake that Watereth the Borders of Genevah and Lausama.  Lemanian Lake, he brandishes the inferior Magistrates Sword, against Kings and greatest Emperors, and affords no less dangerous, than impious Arms, to the confused and incomposed multitude, and this in many parts of that Tract, out of which receive these few selected.  
The violence and tyranny of the Superior Magistrate ought to be restrained by the Ordinary Power, which in every Polity is either the inferior Magistrate, or the consent of the People. This David Paraeus has quaest. 4. Tract. de potest. civ. rat. 1. Against Bellarmine, Becanus, Danaeus, Paraeus, and the rest so devoutly addicted to the Popedom, or the Presbytery. I confidently aver, That neither the Roman Bishop, the States of a Kingdom, nor the Tumultuous Commons, have any power over Kings which offend, or violate the Laws which they call Fundamental; and this I shall manifest and evince by many strong Reasons, that I may give some light to the weaker sort of Men, distracted with variety of Opinions; that as Men placed in a Watch-Tower, they may a far off discover; or as Men sailing in the Haven, they may without danger escape those gulfs of errors, and Whirlpools of Falsehoods, with which the Writings of Papists and Puritans do plentifully abound. But in the first place to the taking away all ambiguity, I will explain the Terms of the Question.  

The Terms of the question explained.  I call him King who hath a Supreme Power, subject to none. In the Word Resist, I comprehend all Power of gainsaying, all commotion or confederacy against the Royal Majesty, a Violator of the Fundamental Laws, is, (according to the Theological Politics) such an one as doth overthrow either all, or the chiefest established Laws of the Commonwealth. The Puritan-Papists tell us, the Fundamental Laws, are (I know not what) contracts or conditional Covenants, betwixt the King and the People, entered and established by Oath at the King's first Inauguration; which being broken, they will have the People free, and lose from all Bonds of Allegiance and Religion to their Sovereigns, the Kings being ipso factor, null and devested of all authority. As if that Sacred Majesty given by God, were conferred by the People, and that upon certain conditional Laws; at whose pleasure it is to be resigned. Which madness, I will clearly refute from the Dictate of Nature, the Law of Nations, the Civil Law, Canon Law, from Sacred Scripture, Orthodox Fathers, and the most famous Pastors of the reformed Church; who, as they have bid adieu to the Popedom, so have they not sworn to the Dictates of the novel Presbytery. But first give me leave to show the seditious agreement of Papists and Puritans against the Majesty of Kings.  

The agreement of Papists and Puritans against the Majesty of Kings.  Robert Bellarmine an excellently Learned Cardinal, most accurately skilful in unloosing the Knots of Controversies; yet Lib. 5. de Pontif. he doth so involve this power of restraining Kings with so many subtleties; that he receives no better stile from Carerius than Atheist and Politician. Yet, under the Mask of Mathaeus Tortus doth he impose the same upon the English Papists, as the foundation of the Catholic Faith. And in a Tract, concerning the Temporal Power of the Pope, against Barclay, he concludes the same clearly and briefly from many Arguments, reduced to four heads.  
First, from the authority of some Writers, Italian, French, Spanish, Germane and English; of whom Gregory the seventh is the first, Nicholas Sanders the last, he the Head, this the Tail of that Beast in the Revelations. Secondly, from good Scripture, but bad interpretation. Thirdly, from political Reasons. Lastly, from Examples.  
Of all them which stand on the Presbyterian side, Lambertus Danaeus is the most Learned, and in resolving controversies the most perspicacious. After those many and wearisome labours against the Pontificians and Lutherans, when he was now grown old; he put forth his Christian Polity as his last work, and in lib. 3. c. 6. he propounds (as he calls it) this noble question: whether Christian Men, and Pious Subjects may with a good Conscience change and abrogate a constituted Polity, and choose to themselves another? He answers, That, the Supreme Magistrate violating the Fandameutall Laws of the Kingdom, may be deposed by godly Subjects, and that with a good Conscience: And lib. 3. c. 6. he affirms; That, Judgement upon the Superior Magistrate, who exceeds the bounds of his duty, or performs not his duty as he ought; belongs to the States of the Kingdom: And this he endeavours to fortify with a sour square Army, like to the Macedonian Phalans. First from Political Reasons. Secondly, from the authority of God's Word. Thirdly, from the Opinions of the Prudent; namely, John Calvin, Brutus Junius, and George Bucanan. Lastly, from Examples, and those of the Ancients; namely, the People of Israel, the Lacedæmonians, Athenians, and Romans: also those of later times: namely, French, Spanish, Germans, English and Scotch. And against Bellarmine, Controvers. 3. lib. 3. c. 7. he confesseth plainly, That, the King which is an Heretic ought to be depesed; but that, not by the Bishop of Rome; but by the States of the Kingdeme. Those things which have been occasionally, here and there touched upon by others, are all collected into one sum, and digested into Method by David Paraeus; which he concludes in four Propositions; each of which I will set down, lest I should seem to let any thing escape.  

The first Proposition.  David Paraeus. 
The Bishops and Pastors may and ought (upon the consent of the Church) deliver up the contumacious Magistrates unto Satan until they do repent.  Doctor Owen. 

first Propesition of Paraeus confuted,  In these few words, do lurk not a few errors. Contumacy is a Law Term, which the Lawyers define to be; a Disobedience against the Superior; as often as the Subject, being cited in a due course of Law, doth not appear, doth not obey, or departed without Licence. The Supreme Magistrate, being inferior to God alone, is not subject to Man, and therefore neither can, nor aught to iucur the guilt of Contumacy. Some speak with good reason (saith John of Paris) that, not every offendor is a fit matter upon which or can work with effect. but that offendor when is a Subject, 
King's cannot properly be said to be contumacious.  and therefore the foresaid power has not effection the Offender, unless when subjection is presupposed; which makes a Man to be a fit matter, upon which the Keys may have their Act with effect. de potest. Regia & Papasi. c. 13.  
A King in his Kingdom is not subject to the Episcopal Jurisdiction, as it is penal and coercive, 
How the King is not subject to the power of the Keys.  but is superior in Order of Power; as Augustine affirms expressly. Moses was in the midst betwixt Aaron and God, Aaron in the midst betwixt Moses and the people, etc. In Exod. quest. 10. Those Bishops therefore and Supercilious Pastors, who send out their citation, or put forth their accusation against their Prince, are impious against God, whose Ordinance they resist; seditious against the King, over whose sovereignty they insult; Traitors against the Common wealth, whose Peace they disturb. I believe Paraeus can never show, where any one of the Apostles sat Judge of Princes. I read the Æpostles stood to be Judged, but I never read they stood Judging, saith Saint Bernard, de considerate. l. 1. c. 6.  

The consent of the Church not required in the act of excommunication.  Whereas he saith, (upon consent of the Church) without doubt he doth but catch at popular Applause, by subjecting Princes to the censure of the Pastors, and the Pastors to the Judgement of the People. The Apostles had the power of the Keys from Christ, and the Bishops have it from the Apostles, without reservation of the Church's consent. Augustine calls this power, the Episcopal judgement; de corrept. & great. c. 15. and Beza himself hath exploded this Consent out of a well constituted Church, as wicked, dangerous, and dissonant to the Word of God. in Epist. 83.  
To deliver unto Satan] (which he improperly attributes to excommunication) was an extraordinary power granted to the Apostles for a time: 
What is meant by delivering unto Satan.  according to the more commonly received opinion of Ancient and Modern Divines. Consult S. Ambrose upon that 1. Tim. c. 1. S. chrysostom upon 1 Corinth. 5. hom. 15. S. Aug, against the letters of Petilian. l. 2. c. 10. S. Hierome, Bede, Theodoret, Occumenius, Theophylact and Sedulius: all upon that (1 Cor. c. 5.) of the Apostles to deliver to Satan which all of them do understand, to be meant of that corporal affliction, which the Apostles did inflict: not by the power of the Keys, but by the power of working Miracles. To which I add the Divines of later times, and those of better note and sounder judgement, Thomas Bilson lately Bishop of Winchester, Peter Martyr, Thomas Erastus, and Benedict Aretius; I am fully persuaded (saith that Reverend Bishop) that S. Paul in revenging that wickedness, would have some footstep remain of that wonderful power and virtue, which he received from Christ to revenge impiety; whereby the imitation of so great a wickedness, might hereafter seem dangerous to the rest, etc. in his perpetual government of the Church, c. 8.  
The Apostles (saith Peter Martyr) had the Devil's subject to them, and by them they might sometimes punish offenders to the furtherance of their salvation, therefore to whom this gift is not imparted, they ought wholly to abstain from the exercise thereof. locor. come. clas. 1. c. 8. sect. 9 The power of delivering unto Satan, (as Erastus hath it) which was given to S. Paul, was not so necessary for the Church, that it should become an ordinary power. Confirm. Thes. lib. 41. cap. 7. To deliver unto Satan was a power delivered unto the Apostles (saith Aretius) of punishing the notoriously contumacious, which afterwards ceased. Upon the 1 Tim. c. 1. From the miraculous power of the Apostles to the ordinary jurisdiction of Pastors, is a most frivolous consequence, for what did extraordinarily belong to the Apostles, had its end with the Apostles: but grant we that this delivering unto Satan, has no other signification, but that of Excommunication; it will not from hence follow, That it is lawful for Pastors to exclude the Supreme Magistrates from converse with their Subjects. The prescripts of the Gospel, of making the wicked ashamed, avoiding the company of the Scandalous, and rebuking the obstinate, whilst there was no Man in the Church, entrusted with the Sword, to the revenge of evil doers; are not rashly to be applied to the disgrace, deserting, or rebuking the Magistrate. 
Note.  For the rule is, Those things which by the Prophets and Apostles are set down in General, ought not to be pressed to the everting those things which are commanded by them in particular. God in the Law and in the Gospel hath given especial and express commands for Subjection, and Reverence to Magistrates; yea, though foully polluted with vices, with tyranny and impieties; as, that such were those, of whom our Saviour and his Apostles spoke, cannot be denied. Therefore no consequence of a general Precept ought to be wrested, against the express and special Command of honouring the Magistrates: lest we make the divine will changeable, or repugnant to its self; which to say were horrible wickedness and blasphemy, and to believe it a grand impiety & heresy. Gregory the 7th. by an unheard of example presumed to attempt this, Paraeus has trod in Hildebrands steps and hath conveyed that to the Pastors of the reformed Church; which was most vile in the Pontifician Kingdom; which an Ambrose would never have done, nor any holy and Orthodox Bishop in the Church of Christ hath ever done.  David Paraeus. 

The first Proposition proved by exemples.  By the Examples of the Prophets, of Elijah, who in Word resisted wicked Ahab; Jeremiah, wicked Joachim; John Baptist, wicked Herod; and Ambrose, Theodosius; for unjust slaughter, etc.  Doctor Owen. 

The Examples cleared.  Elijah did recall the King from his error, and confirmed the People in the Truth, both by Word and Miracles; he shut not out the King from the Company of his People for his impiety, he withdrew not the People from their Subjection to the King, he delivered him not as contumacious unto Satan; he commanded not Obadiah that good man, nor any other to refrain Communion with that wicked King.  
Jeremiah reproved the impious King; I neither read, nor believe, that in Word he resisted the King; of whose Peaceable Doctrine, and no way seditious Life, Calvin speaks in these words, Jeremiah (saith he) doth not only command the Jews to bear patiently the punishment inflicted upon them; but will have them to be subject to Nabuchadnezzar; and not only forbids them to be seditious, but will have them to be so Obedient from their Hearts, that God may be witness of their free subjection and obedience, these are the Words upon the 29. of jeremy verse 7.  
Herod the Adulterer, at the request of the Damsel Dancing before him, beheaded john: The Innocency of the Prophet, or the cruelty of the Tyrant, was not unknown to Christ; yet did He not revenge the Prophet by force of Arms, He did not deprive the Persecutors of His Kingdom, He did not deliver him unto Satan, He did not animate the People against the Tyrant; being an example unto us, that we strive not against perverse Kings and such as are wickedly opinioned concerning God  
Ambrose did not resist Theodosius with threatening Words, but Exhorted Him with calm Language: I Council (saith he) I entreat, I beseech, I admonish, I have no cause of contumacy against thee, but of fear, I dare not offer, if thou be present. This Ambrose tells us concerning this his Act, In Epist. 28. They who Interpret this fact of Ambrose, to be Excommunication (as Excommunication is taken for the Act of exterior Power, and superior Jurisdiction) they do much wrong to the Truth of the History. Ambrose had not (such as the Puritans Dream of) a Presbytery erected as Christ's Tribunal, from whose Government, who so exempts even Kings, shall be accounted guilty of high Treason against the Majesty of Christ, as Beza Writes, De Presbyter. & Excommun. p. 116. Nortons' Edition.  
Ambrose did not decree his Letters of Summons against Theodosius, neither did he send a Messenger to cite him being absent, or accuse him of Contumacy being present; and judicially condemn him. Neither did he decree him to be Excommunicated, not sentence him Excommunicate, nor exclude him (out of the holy Congregation and Divine solemnities) from the company of the Faithful. I will dispatch the whole matter in a few words; 
The true Relation of Ambrose his Act concerning the Emperor Theodosites.  The Bishop withheld the Emperor from the Sacred Mysteries, by no Act of Jurisdiction, but by intermitting his public Ministry, and Sacerdotal Office; who would neither perform Divine Service, nor Administer the Holy Sacrament, so long as the Emperor was present; which every Pastor though no Bishop might lawfully have done, if he had happened upon an impenitent sinner, or such an one as did trample upon those Sacred Mysteries with manifest contempt; according to the Doctrine of the ancient Church, as Saint chrysostom witnesseth in Matth. Hom. 83. And according to the opinion of the Church of England, as Bilson (the Augustine of our Age) doth witness in his answer to Cardinal Alanus, part. 3. pag. 366.  
But in this Act, Ambrose that good Bishop did not do well, whose default many have endeavoured to excuse, no man could approve; or can indeed any godly or Just estimator of the truth. He caused the good Emperor (pious, faithful, penitent, acknowledging his offence publicly, and deprecating the same earnestly) to refrain from the communion of Prayers, hearing of the Word, and participation of the Sacrament; which Christ himself would not have done, who admitted Judas to the holy Assembly (of his Apostles) and hath commanded us to forgive our Brother as often as he shall repent.   

The second Proposition.  David Paraeus. 
Subjects, not private, but constituted in the inferior Magistracy; may lawfully, even with Arms, defend themselves, and the Commonwealth, and the Church, or true Religion, against the superior Magistrate. These conditions being supposed.  Doctor Owen. 

The second Proposition of Paraeus confuted,  The inferior Magistrate in a Kingdom, has no authority, but from the King and under the King; which if he abuse against the King or Commonwealth, he is deprived at the pleasure of the King, and suffers punishment for the ill ministration of his Office; not on the contrary. This power of the Inferior over his Superior, is not established by God, but is introduced by Devilish malice, or Humane presumption, against the Divine Ordinance, contrary to the Order of Nature, and equity of Law. Paraeus saw the harshness of this Proposition, and therefore hath mollified it with some Moderating Conditions.  

The first Moderating Condition.  David Paraeus. 
When the Superior Magistrate doth degenerate and become a Tyrant.  Doctor Owen. 
This is not to provide a remedy against evil Kings, but to help forwards and add to the public calamity; and indeed to deceive the Reader: When he Degenerates (you say) into Tyranny. But tell me (Paraeus) seriously (seeing what is Sacred ought not to be eluded) how and when doth he degenerate? he which is a Tyrant in your Judgement, may perchance be a King in mine; and whom you suppose to be a very good Prince, I may justly conceive a very Cruel Tyrant. In this variety therefore of Opinions, the question will be, Whether hath he degenerated? you affirm: I deny: Therefore the Accuser is to be brought forth, the guilty Arraigned, the Witnesses Produced, and this before a Competent Judge, 
There is none on Earth under God, that can be a competent Judge over Princes.  such as indeed there is not any on Earth under God; which, Scripture teacheth, the Church beleiveth, Reason persuadeth, and the Public Safety requireth.  
The Scripture teacheth: The King doth whatsoever Pleaseth Him; Where the Word of a King is, there is Power, and who may say unto him, what dost thou, Ecclesiastes, 8. vers. 3.4.  
The Church beleiveth, No Man (saith Cyrill) doth vilify the Laws of Kings unpunished; saving Kings themselves, in whom the Crime of prevarication has no place; for it is wisely said, That he is wicked, that saith unto the King, thou dost unjustly, in Joan. l. 12. c. 56. These are his Words, according with the sense of the Scriptures, and the unanimous consent of the Church; for as God is the Supreme Head of all, who Judgeth all and is judged by none; So Kings, Princes of the World who Correct and Judge others, may be Corrected or Judged by none, but by Him only, to whose power alone they are Subject. Which King David had an eye to; who when he was an Adulterer and Murderer, prayed for the Divine Mercy, saying, Against thee only have I sinned; For I acknowledge none other my Superior on Earth save thee alone, besides thee I have no Judge, who may or can compel me to Trial, Sentence, or Punishment for my wickedness. Whence is that of the Poet.  

The People to their Sovereign's Sceptre brings  
Their awful reverence, and to Jove, their Kings.   
Reason Persuadeth, The King is Head of the Body Politic, the Members neither ought to Judge the Head, because they are below it; neither may they cut it off, because thereby they even cease to be Members.  
The public safety requireth, The King being condemned, will not yield to the Conspirators, although their strength exceed his an hundred fold; He will call to all the Kings about him for help, He will seek to His Friends, Allies, Confederates▪ he will Muster His Merconary Soldiers, and will in Fury Vindicate the injury that is offered him with Fire and Sword, and (which is often found true by direful experiments) His Kingdom being lost, the ruin of the Commonwealth is to Him a miserable Comfort, and sad rejoicing.  

Evil Princes seldom removed by violence, with benefit to the Commonwealth.  Grant (which yet is not to be granted) that a Tyrant may be reduced into Order, or ejected out of His Kingdom by the Inferior Magistrate; yet is He neither reduced nor ejected, without great damage to the Commonwealth▪ the Death of Caesar brought no remedy to the Romans, but a greater mischief. Nero perished, but with no good success; The next Year which followed after His Death, felt a greater measure of calamity, and abundance of bloodshed, than the nine years which He reigned with Tyranny. The Athenians drove out one Tyrant, and brought in Thirty: Rome by renouncing Kings, did not take away Tyranny, but changed it. That of the Countryman is old, Antigonum effodio, I Dig up Antigonus, when an ill Lord was succeeded by a worse. And who is it that knows not the Fable of the Ulcerous Man? When the Passenger would have driven the Leeches from off his sores, it is said he cried out, Suffer, oh suffer them to be: these being full suck less, but being struck off others will come on, which feed more hungerly, and by't more sharply. Histories do relate, That many Tyrants have been expold, many slain, but seldom with benefit to the Commonwealth. 
The slaying of a Tyrant cannot be with a good Conscience.  Grant it, that the slaying of a Tyrant is for the Common Good; yet can it not stand with a Good Conscience, because it is forbidden by God.  
In a Tyrant three Powers concur; of a Father, of an Husband, and of a Master. The Sons cannot banish their Father; the Wives may not desert their Husbands; nor the Servants chastise their Masters; much less may the Subjects deprive their King of his Dominion. But be it so, that they may, if he degenerates into a Tyrant; since there are many kinds of Tyrannies, shall they all have the like reason of condemning the King? where the punishment is not proportioned to the fault, it is unjust, and the forerunner of a greater Tyranny.  
You cannot be ignorant (Paraeus) that there is a threefold distinction of Tyranny: one doth rage against the humane Laws for a private Benefit, with a public mischief: another doth violate the Divine Law, to the dishonour of the Creator: A third doth trample upon both Humane and Divine Laws, contrary to all Justice and Piety. I confidently aver, That all Tyranny, whether it offer Violence to God or Man, aught to be suffered; and may not be abrogated, but by him, who alone doth unloose the Bond of Kings, and girdeth their Loins with a Girdle, Job. 12.18. Solomon sinned most wickedly, by Polygamy and Idolatry, without the diminution of His Majesty, or amission of his Kingdom; Ahab Tyrannously murdered Naboth, persecuted the Prophets with Exile and Death; he banished Gods true Religion, and by his Authority established Baal's false Worship, whom neither the Inseriour Magistrate, nor consent of the People presumed to repress for his Tyranny. I confess Jehu did it, by a Power Extraordinary given to him from Heaven, not committed to him from the Laws. What then could not be done without the Heavenly Oracle; at this Day cannot be done, without the contempt of the Divine Deity, contumely to the Sacred Majesty, and mischief to the Commonwealth. Hence is that of Peter Martyr, God Armed one only Jehu against his Lord, which as it was peculiar, so is it not to be drawn into example: 
Note.  And after a few words, he tells us, That certainly if it be lawful to cast out of their Kingdoms those who rule wickedly; no Princes or Kings will any where be safe; for although they govern justly and piously, yet can they not always satisfy the People. loc. come. Clas. 4. c. 20. p-965. Neither doth this moderating condition swerve more from true Divinity, then from Civil Policy; as Bodine hath observed, de Repub. l. 2. c. 5. If the Prince be absolutely supreme, as are the true Monarches of France, Spain, England, Scotland, Æthiopia, Turcia, Persia, Muscovia, whose Power is not doubtfully questioned, nor their high Sovereignty with any of their Subjects divided; in this case it is no ways lawful for any one in particular, or for all in general, to attempt any thing de facto, or by Order of Law, against the Honour and Life of the Prince of Monarch, although he hath committed all the kinds of wickednesses and cruelties which tongue can name. For as concerning the Order of Law, the Subjects have no jurisdiction over the Prince, on whom depends all the power and authority of Commanding; and who not only can recall, from the Magistrates, all the power of Judicature committed to them, but also he being present, the power and jurisdiction of all Magistrates, Corporations, Colleges, Orders, and Communities doth cease; as we had said before, and shall speak more fully afterwards: Thus Bodine.   

The Second Moderating Condition.  David Paraeus. 
When he will enforce them, or others of his Subjects to manifest Idolatry, or Blasphemy.  Doctor Owen. 
Christ, he lived under the Empire of Tiberius, the Principality of Herod, and Praesidency of Pilate. The Apostles flourished under Caligula, Claudius, Nero, Demitian. All Christians lived under Persecutors, for the the space of three hundred Years. Hiberius, Hosius, Athanasius, Nazianzen, Hilary, Ambrose, chrysostom, Augustine, Hierome, and many others watered the Church of God with their holy Life, and sound Doctrine, above a thousand Years from the Birth of Christ; of whom not one hath once opened this Mystery. But I will nor contest with your (Paraeus) from their negative authority. Christ submitted himself in all things (not forbidden by the Divine Law) to Tiberius, Herod, Pilate; He himself performed all the duties of Subjection, and gave command that all Christians should perform the like. The Apostles declined neither to the right hand nor to the left, from the Doctrine of Christ. The Christians which were at Jerusalem when James suffered Martyrdom, were more in number, and greater in Power than were the Persecutors of the Apostles; But through the fear and reverence they had of God, they suffered themselves to be slain by a few, rather than that they would slay any: as that Roman Clement relates it, recognition, lib. 1. f. 9 With the Sect of Christians (saith Tertullian) it is lawful to be slain it is not lawful to slay, in Apolog. None of us (saith Cyprian) when he is apprehended, resisteth; although our number be the greater, ad Demetrianum. The Soldiers under Julian the Apostate (saith Augustine) did distinguish the Lord Eternal from the Lord Temporal; and yet for the Lord Eternal, they were subject also to the Lord Temporal, Upon Ps. 124.  
Because I fear God (saith Gregory the Great) I fear to intermeddle in the Death of the Lombard's, In Epist. ad Sabinianum. As for mine own particular (Paraeus) If Kings shall draw Men on to Idolatry, I had rather imitate the Saints in their observance, than you in your insolency; and that I should choose this rather, the Divine Law doth admonish and incite.  
A Law is extant against those who shall seduce, and draw aside to Idolatry and Blasphemy, Deut. 13.6. If thy Brother the Son of thy Mother, or thy Son, or thy Daughter, or the Wife of thy bosom, or thy Friend, which is as thine own Soul, entice thee secretly; saying, Let us go and serve other goods, etc. The Law is express concerning a Brother, a Son, a Daughter, a Wife, a Friend; but as concerning a Father, in Husband, a Master, there is not a Word in the Law. The Law therefore extends not itself to them therefore the Son is not bound to appeach his Father, nor the Wife her Husband, nor the Servant his Master, secretly enticing, or forcibly compelling him to Idolatry and although the appeachment of Father, Husband or Master is not expressly forbidden; yet because God gave an absolute and perfect Law, to which nothing may be added, and from which nothing may be detracted; that is understood to be forbidden, which is not expressed; but especially because, Penal Laws are to be restrained, as Tostatus hath it upon Deut. 13. q. 3. That which is not lawful to do, or at least, which God requires not to be done against a Father, an Husband, or Master, we may by no means do against the King, who (as is before said) is the Father of His Country, the Husband of the Commonwealth, and the supreme Lord of all His Subjects.  
Lastly, this Condition is repugnant to the Evangelicall precepts; for if they be Blessed, 
Note.  who do suffer Persecution for Righteousness sake; then are they not Blessed, who will not suffer Persecution for Righteousness sake; because, in that they do nor suffer, but rise up against their Persecutors, they are convinced of sin, and by sinning get to themselves Damnation.   

The Third Moderating Condition.  David Paraeus. 
When some horrible injury is offered them.  Doctor Owen. 
Christ himself suffered horrible injury, which Peter willing to Vindicate, he was repressed by our Lord. The Persecutors in the times of the Primitive Church, did afflict the Christians with horrible injuries, and under Constantius the Arrian Emperor, the Catholic Faith, did suffer the most Horrible of Injuries, which in the former and purer age of the Church did not so much as think of Revenge. Baronius himself will witness it, who writing about the Year 350. saith, 
When Christians first began to be Antimonarchians.  He first the Christians Captain enraged, with a cursed desire of reigning, conspired against the Christian Emperors, whereas in times past, not so much as a Common soldier could be found, who sided with the rebelling tyrants against the Emperors, although they were Heathens and Persecutors of Christians: From Christ, those Christians, and true Catholics, did the Faithful learn their patience under the Turkish cruelty, and the Protestants under the Popish Tyranny: which I think (Pareus) I will speak freely. 
The evils which follow upon the Doctrine of Antimonarchians.  You do horrible injury to Christ himself, all good Christians; yea, even to mankind, by this your Doctrine; which now rageth throughout the Christian World, to the conspiracies of Citizens, slaughters of Princes, and proscriptions of Kings, to the ruin of the Faith, and almost utter destruction of Christianity itself.  

Paraeus condemned by King James, the Bishop of London and his Clergy, and by the whole University of Oxford.  From whence it was, that the most Sovereign King, Head (under Christ) of the Church of England, the true defender of the Catholic Faith, and assertor of the Christian Truth, purged your Commentaries with sire: The Bishop of London (a Man greater than praise can make him, born to the good of the Church, of the Country, and of Learning itself) together with his whole Clergy, condemned this your fourth question, concerning the Civil Power of Heresy and Sedition. Your four Propositions, brought to strict Examination, the University of Oxford did not weigh in a Popular Scale, but corrected them by the Goldsmith's Balance; and that by a Public Decree of the whole University.  
Why might not our Sovereign King commit to the revenging Flames? why might not the Orthodox Bishop pass sentence and condemn? why might not the Academian Muses altogether banish? what Christ, the Apostles, Fathers, Schoolmen, Protestants, and more moderate Papists have all, at all times, in all places utterly rejected. Of so great an heap, I will give you a small handful.  

Antimonarchians opposed by Christ  Christ. I say unto you, that ye resist not evil, but whosoever shall smite thee on the one Cheek, turn to him the other also, Math. 5.39.  

Apostles.  Peter. This is thankworthy, if a Man for Conscience towards God endure grief suffering wrongfully; for what glory is it, if when you be buffeted for your faults you take it patiently? but if when ye do well and suffer for it ye take it patiently, this is acceptable with God, 1 Pet. c. 2. v. 19  

Ancient Fathers.  Tertullian. One Night could work our revenge abundantly with a few firebrands, were it a thing lawful with us to render evil for evil, far be it that the Divine Sect should either seek revenge by humane fire, or grieve to suffer that whereby it is approved. So he in his Apology. Tell me (Paraeus) how could Tertullian live under the Sword of Persecutors without horrible injury?  
Nazianzen. Julian was repressed by the Tears of Christians, which many abundantly shed, having that only remedy against the Persecutors, in Julian. orat. 1. They had other remedy (Paraeus being Judge) If Julian the Apostate, the vilest of Emperors, had offered some heinous injury to the Christians.  
Ambrose. It was required of me that I should appease the People: I answered, It was my part and Duty not to stir them up; it was in the hand of God to appease them. Epist. 33. It had been here your part (Paraeus) to have stirted up a Popular Revenge for the heinous injury offered by the Arrian Emperor.  
Prosper of Aquitania. Let present evils be endured, till the promised bliss be obtained; let the unfaithful be born with by the faithful, and the plucking up the Tares differed; although the wicked rage, yet is the cause of the just even in this time the better; who, by how much they are assaulted the more fiercely, by so much they are Crowned the more gloriously, Sent. 99 Declare to us (Paraeus) what shall be the violence of the wicked against the Righteous, without horrible injury? my dulness cannot apprehend it.  
Bernard. If all the World should conspire against me, to force me to attempt any thing against the Royal Majesty, yet would I fear God, and not dare rashly to offend the King ordained by him, for I am not ignorant how I have Read, he that resisteth the power resisteth the ordinance of God, Epist. 170. to King Lewis. Darest thou not (Bernard) to remove the horrible injury, offered even to the whole Clergy? all whose goods King Lewis had invaded; and which was worse, he would hear no admonitions for Amendment or Restitution, as Robert Gaguinus hath it, lib. 6. without doubt either Bernard erred, or Paraeus dotes.  

Schoolmen.  Let us turn aside (if you please) into the Schools, where presently will meet us our Countryman, Alexander de Hales, who concerning the Duty of Subjects towards their Princes, has these words: The evil aught to be subject for the fault of their unreasonableness; but the good f●r that Duty they own to the Divine Ordinance, and the benefit of purging themselves. From whence Ambrose upon that, Princes are not a terror, etc. If the Prince be good, he doth not punish, but love him that doth well; but if he be evil, he doth not hurt, but purge: he is not therefore a terror to him that doth well: But the wicked aught to fear, because Princes are appointed to punish the wicked. Thus he, part. 3. quest. 48. memb. 2. art. 1. Dost thou hear (Paraeus) the Power of the Superior, though cruel and unjust, doth not hurt, but purge the Righteous.  
Will you hear Aquinas? The Faith of Christ is the beginning and cause of Righteousness, and therefore by the Faith of Christ, the order of Justice is not abrogated, but confirmed: and the order of Justice requires, that the Inferiors obey the Superiors, otherwise the state of humane affairs cannot be preserved▪ and therefore the Faithful, by the Faith of Christ are not excused from their obedience to secular Princes, in 2.2. q. 104. art. 6. Have you it now (Paraeus) Faith doth not subject the Superiors to the Inferiors against the Order of Justice; neither doth it permit the Power of the Sword to the Subject against the Prince upon any cause, because that inordinate Power would tend to the destruction of all humane things.  

See the seventh reason from the opinion of Protestant Divines.  The Faithful Flock of Christ, long since, and at this Day obey the Turk, not without horrible injury, yet are they Subject, and always have been, not for wrath, but for Conscience sake; and amongst the Protestants, Luther, Melancthon, Brentius, Cranmer Archbishop of Canterbury, Tyndall, and Barns do condemn this error with an Anathema. To whom I add the famous Example of a brave Prince; an Example acceptable to God, wholesome for the Commonwealth, honourable to the Prince: which I would have thee Read (Paraeus, that thou mayst learn to be wise) in 
* Berchet, in explicat. controversiae Gal licanae. c. 7. Servinus pro libertate Ecclesiae, & Statu Regni. Tom. 3. Monarchiae Romanae. p. 202.  Berchetus, and Johannes Servinus: I will relate it in brief, When in France (after the Massacre in Paris) the reformed Religion seemed as it were deserted and almost extinct (which I think could not be done without horrible injury: A certain King, powerful in strength, rich in Gold, and dreadful in his Navy; with whom when the King of France was at odds, he dispatched a solemn Embassage to Henry King of Navarre, and other Protestants it was commanded the Ambassadors, that they should set the Protestants and Papists at strife together, and to Arm Prince Henry (who lived at Bearne under the Government of the Christian King) against the King; which they endeavoured with all Art and cunning attempt, 
Note.  but in vain. Henry a good Subject, and as another David, being himself to be King, he would not forerun the Day of the Lord. The Ambassadors offered large, rich, and bountiful Conditions, amongst the rest there was tendered three hundred thousand Crowns in readiness to make preparation of War, and a necessary sum for continuing the War was to be paid every Month. Henry a faithful Christian, a good Prince, de prived of his Wife, removed from the public Administration of the Commonwealth, and for whose sake, the King had banished very many Protestants,, and slain their Pastors (I would have you Paraeus to acknowledge the words of your own Bucan) yet did not Henry stretch out his hand against the Lords Anointed; he would have none of their Gold, he refused the Conditions, and dismissed the Ambassadors; as Witness of his Faith towards God, his faithfulness towards his King, and his peaceable mind towards his Country. There remains now no starting hole for you (Paraeus) here was an horrible injury done to the Inferior Magistrate as well as others, yet because a Lawful Power was wanting to Henry (which you Dream to be ordinary) against the Power ordained by God; he chose rather according to Christ's precept, to suffer a Grievous Injury with patience, than according to your Prescript, to resist the Power ordained by God.  

What hath been the Religion of the Protestants.  This is (Paraeus) and ever has been the Religion of the Protestants, not to offer but to suffer injuries; to render good for evil, and not to repress Persecutors placed in Authority by Force or Sword, but procure their favour by Patience, Love, and Benevolence; which truth, even the more moderate Papists themselves do not abhor, who are averse from the Tyranny of the Papal Monarchy, and the popular Anarchy of the Puritans. William Barclay may be one in stead of all, his Words are these: Oftentimes there happens causes, for which we are not bound to do the commands of the Magistrate, namely; when he commands contrary to the commands of God. But there can be no cause why we should resist him, executing the unjust sentence of condemnation, 
Note.  and requiring punishment out of malice, under pretence of Authority, because he has power ordained him by God, which if he abuseth, he is to be restrained by lawful means, not by the violence of the Subjects, and after a few Lines, Nothing remains to the guilty, but that he commit his cause to the knowledge of the Omnipotent God, and that he expect his Judgement who is King of Kings, and the Judge of all Judges, he will undoubtedly chastise and correct the injustice of the sentence by the severity of his eternal Justice: Thus he, lib. 3. c. 10. Remember (Paraeus) this your horrible injury, and repent.   

The Fourth Moderating Condition.  David Paraeus. 
If they cannot otherwise be safe in their Fortunes, Lives, and Consciences.  Doctor Owen. 
O the Blindness of the Primitive Church, of the Ancient Fathers! to whom that light of a New Gospel hath not shined. Those men born to misery (or this Divinity is false) have altogether erred, who were so willing patiently to undergo the pangs of Martyrdom, and when they were both the more in number, and the stronger in power, would not by Force and Arms defend their Fortunes from the Tyrants, their Lives from the Persecutors, or their Faith from Heretical Kings.   

The first Moderating Condition.  David Paraeus. 
That under pretence of Religion or Justice, they seek not their own.  Doctor Owen. 

Justice and Re●igi on the pretence of Rebellion.  A Subject (of what condition soever he be) who resists the King, seeks not his own, but covers other men's Goods, yet obtains them not, unless he pretend justice and Religion. Lucifer himself doth not deceive Men, but as transformed into an Angel of Light; neither doth Vice deceive any Man, unless it assume the name of Honesty.  
What need of pretence Paraeus? Rebellion itself is Justice and Religion; and by how much any is more expert in Treachery and Treason, by so much is he accounted the more Just and Holy. I would to God this our Age were not an eyewitness of this Religious Justice. Let an inferior Magistrate enforce his Superior into Order, though to the diminution of Majesty. Buchanan (a Man, if we give any credit to the Consistorians, 

T. B.  
L. D.   most excellent and the light of his Age) he will cry out prosently, an Act just, holy, and praise worthy, and that not in one place alone, but almost in every page of four Books, which he composed to the envy of one Prince, and the injury of all Kings.  

Traitors magnified by the Papists.  Let Parry draw his Dagger; he shall forthwith receive Apostolical Benediction, for the Remission of his sins, and Salvation of his Soul. Let a Monk stab a King, he shall be extolled in the praises of slaying Holofernes, even this in the Consistory of the Pope.  
Let a Traitor attempt the Destruction of King and Kingdom by Gunpowder, he shall be inserted into the Catalogue of Martyrs. Let Castellus strike at the throat of a King, or break his tooth, he shall be honoured to eternity under the name of Franciscus Veronensis Constantinus, in the Elegy of John Boucher; hear ye Catholic men what the Father the Jesuit thinks of those holy men and Religious. If they escape death, they are admired as great Worthies; if it happen otherwise: they fall by their noble endeavours, a Sacrifice acceptable to the Gods, acceptable to men, even to the Memory of all posterity.  

By the Presbyterians.  Hear also a noble pair of Puritan Brothers, Were it lawful for me to make a Law; I would command rewards to be appointed to the slayers of Tyrants, not only by all the People, but by each of them: as it is commonly wont to be done to them, who have slain Wolves or Bears, or caught any of their Whelps, Buchan, de Jure Regni, p. 31. All Citizens which are lovers of their Country, and which desire the safety of the Commonwealth, aught to adjoin themselves to the inferior Magistrate, against the Supreme; and those same men (Victory being gotten) are to be preferred before the rest, in obtaining the dignities of the Kingdom, and before them especially who gave back, and adjoined not themselves to him. Thus Danaeus de politia Christiana, lib. 6. pag. 460.  
Who doth not abhor this monstrous kind of Doctrines? in disproving whereof, he doth but misuse his pains, who abounds with leisure and Learning. Let pass this pretence (Paraeus) it is not lawful for the Subject to resist the King, 
We may not resist the King upon any pretence of Religion or Justice.  though a Tyrant, upon any cause whatsoever; either of true Religion, or of Justice, without injury to the Divine Law, the Gospel of Christ, and Tradition of the ancient Church. Moses had the true cause of Justice, who revenged his Brother upon the Ægyptian. Peter had a true zeal of Religion, when he would have delivered his most innocent Lord, oppressed with most horrible injury, from the hands of his Persecutors. Yet did Moses offend, and so did Peter; both (that I may use the words of Saint Augustine) did exceed the rule of Justice: he (that is Moses) offended, through the love he had to his Brother; and the other (that is Peter) through the love he had to his Master: against Faustus Manichaeus, l. 22. c. 70.  
That which was not lawful, long since, for Moses in the behalf of his Brother; that which was not lawful for Peter, in the behalf of his Master, and the Religion of Christ▪ is not at this day lawful for any man, for Religion's sake, whether it be Roman or Reform; unless it be by a New Gospel, not yet fully revealed to the Christian World. That Decree of the ancient Council held at Eliboris, is well known. If any shall 
* That is, without lawful authority.  break in pieces the Idols, and there (or then) be slain; because it is not found commanded in the Gospel, or practised by the Apostles, it hath pleased us (to decree) that he be not received into the number of Martyrs, Can. 60. Yea, the former and purer Church hath detested this Justice and Religion, more than either Dog or Serpent, of whose praise Saint Augustine speaks De Civit. Dei, l. 22. c. 6. The City of Christ, though it was a stranger on Earth, and had great troops of people against the wicked persecutors, yet did it not fight for temporal safety; but rather not resist, to obtain eternal safety.  

To take up Arms against a Tyrant were it lawful, yet is it not expedient.  True Religion was always humble, and the conserver of Kingdoms. The false Religion, that hath always set Kings at odds, and Armed the Subjects against their Superiors; from whence it appears, this is not the true Religion; but such as hath put on the fair show and specious mask of Piety; and the better the Author is of which it boasteth; the more detestable it is.  
I will say further; were it a thing Lawful, yet were it not a thing expedient: For the miserable People whilst they endeavour to shun the Scylla of one Man's Tyranny; they fall headlong upon that Charybdis of many Tyrannies. All things shall be exposed to devastation, and destruction: The Peasant will insult over the Nobleman; the Servant, over his Master; the Robber, over the Rich; the Oppressor, over the Citizen; the Adulterer over the Matron; the Lecher over the Virgin; the Pirate over the Merchant; the Thief, over the Traveller; and the Spoiler, over the Husbandman: Lastly, one Man will be a Wolf to another. This evil liberty will endure no Law; no Law will make a most miserable Commonwealth; when every man may do what seemeth good in his own eyes, as it was in those Days, when there was no King in Israel.   

The Sixth Moderating Condition.  David Paraeus. 
A favourable Interpretation being always reserved, and the ordering of an unblameable defence according to the Laws.  Doctor Owen. 
It is not an unblameable Defence, but a most detestable Sedition to resist the Superior. The places of Scripture against this Sedition are so clear and manifest, that they cannot be eluded by any sly evasion, Prov. 20.22. Rom. 12.19. 1 Thes. 5.15. 1 Pet. 3.9. whosoever therefore shall offer violence (unto any man) not commanded by an ordinate power, is guilty of sinning; both against the Divine and humane Majesty. To the Moderating Conditions, he hath adjoined some Reasons, whereof the first is,  David Paraeus. 
Because the Superior Magistrate is subject to the Divine Laws and to his Commonwealth; which appears in Deut. ch. 17. Joshua 1.8.  Doctor Owen. 

Paraeus his Reasons answered.  That the King is subject to the Divine Laws, Who denies? he is subject also to the Laws of the Commonwealth, though not in the same manner; to the Divine Laws absolutely; and to the Laws of the Commonwealth, not for ' its coaction, but direction; as Thomas witnesseth; The Prince is said to be free from the Laws as concerning the coactive power of the Law; because no Man can pass Sentence of Condemnation upon him: but as concerning the directive power of the Law, he is not free, 1.2. quest. 96. art. 5. ad. 3.  David Paraeus. 
The Law of God, doth not only forbid Tyranny, but also commands it to be lawfully restrained. He that sheds Man's Blood, etc.  Doctor Owen. 

God the only remover of Tyrants.  He that is Lord of all forbids Tyranny, and takes it away, when, and how he will; at his command Jehu unsheaths his Sword; where God commands not, Peter putteth up his Sword, even in the cause of Christ. For if any will betake himself to his Arms, without the command of his Superior, he shall presently hear, He that striketh with the Sword shall perish by the Sword; For God will not have an evil taken away, but in a lawful manner, and by lawful means. Though therefore it be just that Tyrants should suffer; yet most unjust that Subjects should inflict punishment. God brought against Pharaoh, Frogs, Flies, Locusts, Hail, and other Plagues of that sort; he did not stir up his Subjects against him. Against the Kings of Judah and of Israel, he armed the Foreign Enemy, not the native Citizen. That place in Gen. 9.6. Fevardentius long since wrested to the same sense, whom Paraeus now follows; but with little credit. For God will not that Man's Blood be shed, but by a Man Invested with Authority: as Saint Augustine concludes directly against Faustus Manichaeus, lib. 22. c. 70. but to no Man living is there Power or Jurisdiction given over the Superior Magistrate, as O though Frisingensis hath it: For seeing it is a dreadful thing to all Men, to fall into the hands of the living God, to Kings (who have none above them but God whom they may fear) it is so much the more dreadful, by how much they may si● with the more freedom, in Epist. ad Freder. Ænobarb.  David Paraeus. 
Also because the Emperor witnesseth himself that he would not, that his decrees should have place in judgements against Law; but that they become void, if by chance they be known to departed from Justice, and lib. 4. cap. de lege Princip. A voice it is worthy the Majesty of a King; to profess himself bound to his Laws.  Doctor Owen. 
What? shall that which is granted for Public Peace and Justice sake, be turned to an occasion of Parricide? Emperors, they are the Authors, Interpreters, and Defenders of the Laws, to which they freely submit themselves, but are compelled by none. That which the Clemency of the King doth indulge to the Prelates, Nobles, or Commons, doth neither diminish His Majesty, nor confer upon them any Right or Power above the Prince; who so desires more, let him consult Barclay against the Monarchomachi, lib. 3. cap. 15. the Apology for Kings, cap. 34. Saravia de imper. author. lib. 4. c. 11. & Joannes Roffensis, de Vsurpata Pontif. potest, l. 2. c. 8.  David Paraeus. 
Therefore also the Tyranny and Robberies of the Superior Magistrate, aught to be restrained by the ordinary Power; which in every Polity, is either the Inferior Magistrate, or the consent of the People.  Doctor Owen. 

Princes though wicked are not to be reviled.  Tyranny and Robbery, are the revile of Magistrates, unbeseeming a Divine, not savouring of the Spirit of the Prophets. There were very many Kings of the Jews, and have been in the Church of Christ, who have Reigned Tyrannously, Worshipped Idols, forcibly drawn their Subjects to Idolatry, and afflicted the innocent with horrible injury; of whom not one in all the Sacred or Ecclesiastical History, or in the Ancient Fathers, is called by the name of Tyrant or Robber (if we except but the revile of Lucifer Calaritanus against Constantius) that we may learn, that Kings, God's Vicegerents, though they abuse that Power, are not to be reviled with a reproachful Tongue. The Actions of those who are set over us (saith Gregory the Great) are not to be struck at by the Sword of the Mouth, no not even then, when they are judged justly to be reproved; but if the Tongue at any time slip out against them, though but in the smallest matters, it is necessary, that the Heart be afflicted in repentance, that he may return to himself; and seeing he hath offended the Power set over him, he may tremble at the judgement of him, who hath set the Power over him, thus he, Pastor. part. 3. adm. 5. fol. 16. This Conclusion gathered from false Propositions, is seditious, and destructive of all Monarchy: For if the chief coercive Power in every Polity be in the Inferior Magistrate, or the consent of the People, the World will not have in it one Monarch; which let them look to, to whom the Power, the Right, and rule of Government belongs.  David Paraeus. 
Because it is the duty of the Inferior Magistrate, no less then of the Superior, to defend the Life and safety of the Subjects against the horrible injuries, and unjust violence of Robbers and Tyrants, whether Foreign or Domestic; which is proved, because of them it is said. He is the Minister of God for thy good, He is not a terror to good Works, but to the bad; He beareth not the Sword in vain, he taketh vengeance on him that doth evil, etc.  Doctor Owen. 

Kings not liable to be punished by the Inferior Magistrate.  Paraeus in the Explication of that Text in Gen. 9.6. followed Fevardentius▪ here he is plain Buchanan, contrary to the Sense of St. Paul, and the unanimous consent of the Church. For the actions of Kings cannot be brought to punishment, because they have no Man to be a competent Judge over them: the Inferior Magistrate is Subject to the Superior, by whom he suffers the punishment due unto his committed wickedness, the Superior is held guilty before God alone, not before any Mortal Man, as Tostatus most truly: If any of the Rulers over Ten had sinned, he was brought to his trial before the Rulers over Fifties; if any of them had sinned, he was brought to his Trial before the Rulers over Hundreds; if any of them had sinned, he was brought to his trial before the Heads over the tribes; if any of them had sinned, he was brought to his trial before the Seventy Elders; if any of them had sinned, he was brought to his trial before Moses; if Moses had sinned, He had God alone to be His Avenger. Thus he, upon Numb. 25.9.  David Paraeus. 
Also, because the Inferior Magistrates are therefore added to the Superior, both that they may be Companions in their Government, and also, that they may moderate their immense Liberty; which, therefore, when they do bridle, they use the Authority and Sword, delivered unto them by the Divine Power, by a Lawful calling.  Doctor Owen. 

A great error of Paraeus discovered and disproved.  Here Paraeus is shamefully deceived, with hazard to them who are so addicted to him, as a tried Man, for his singular Learning; that they think they may safely Believe, whatsoever he Affirms; and Reject whatsoever he Disallows. For there is not in the Sacred Scripture any Foot-step of this Authority, which he averts to be delivered by the Divine Power. God the disposer and preserver of Political Order, never instituted this pretended Power; God (I say) not the People designed Moses, Josuah, and the Judges, and girt them with the Sword. Moses God's Vicar, He numbers the Heads of the Tribes, constituted the Seventy Elders, appointed the Tribunes, Centurians, Quinquagenarians, and Decurians; who ever acknowledged themselves, nor Companions to Moses in Government, but his Subjects. And all the rest of the Kings, always chose to themselves Councillors and Inferior Magistrates, both to lessen their care and carefulness, and that they might have Helpers in handling & dispatching their more difficult matters; not that those Magistrates may make any Law to moderate the Royal Liberty, or to revenge their Tyranny; he affirms, but proves not, that the Inferior Power is added to the Superior for revenge and wrath. If it be commanded, it is presumption, and shall procure punishment, not reward, because it redounds to the disgrace of the Creator; (saith Augustine) that the Servants should be honoured, the Head being despised▪ and that the followers should be reverenced, the Emperor being contemned. This Addition therefore is point blank against the opinion of the Fathers and Protestants (of whom we shall speak in due place) as also the most Learned Men, who have in this our Age, illustrated the Civil Polity with their writings: consult Bodine de Repub. lib. 2. cap. 5. the Apology for Kings, cap. 27. Barclay against the Monarchom. lib. 3. cap. 6. Berchet in explic. controver. Gallic. cap. 2. Saravia de imper. author. lib. 2. cap. 36. Sigonius de Repub. Judaeor. lib. 7. cap. 3. 
Note.  The Magistrates which are above the People, are below the King; whence it is, that neither the People may resist the Magistrate, nor the Magistrate resist the King, without Sacrilege. Christ himself hath taught, and so the Apostles, and the Disciples of the Apostles, and all Interpreters of Divine and Humane Laws have taught us, That the greater neither aught to he judged, nor condemned by the lesser; Neither was it ever lawful for the Pope, Nobility, or People, to chastise the King, till Hildebrands firebrands were kindled, to the setting on fire all Christendom. This Doctrine therefore is novel and Insolent; whereof there is not extant in either the Old or New Testament, any Precept, or probable Example. If there be any, let it be produced, and I will yield myself conquered, and become slave to the Fathers the Jesuits, and to the Brethren the Puritans. We have this truth cleared and confirmed in Writings which shall remain, committed to Posterity, by Thomas Bilson late Bishop of Winchester, in the seventh Chapter of his Perpetual Government of the Church, and Peter Greg. Tholos. de Repub. lib. 5. cap. 3. num. 14.15.16.  David Paraeus. 
In whose power it is to constitute; in their power it is to restrain or take away those, who rage in a disorderly violence: but they are constituted, either by the consent of the People, or by the Senate, or by the Electors, or by other Magistrates; Therefore these do well, when they either restrain or take them away.  Doctor Owen. 
This Assertion is Capital, which the Emperor will not admit, the King will not suffer; which Bellarmine himself doth affirm to be rejected by the consent of all Divines, that it is not necessary for me to refute it.  David Paraeus. 
A Magistrate that is mad, is justly removed by Public Authority; as Nebuchadnezzer being turned into a furious Beast, was driven out from the Company of Men, Dan. 4.31.  Doctor Owen. 
The casting out of Nabuchadnezzar was extraordinary: as there are many things by Divine command in the Sacred Scriptures; 
How Nabuchadnezzar was driven out is uncertain.  which without Sacrilege cannot be drawn into example. Howsoever, the manner of his casting out, is doubtful and uncertain, Calvin being Witness: It is uncertain, whether God smote this King with fury, so, as that he fled away, and lay hid for some time; (they are the words of Calvin) or that he was cast out by a Tumult, and Conspiracy of his Nobles; or else by the consent of the whole People. This is doubtful, because the Histories of those times are unknown to us; and that indeed he was not turned into a wild Beast; the same Calvin will tell us: It is probable (saith he) that he was so astonished, that God left him the Form of a Man, but took away his reason. This Calvin upon Dan. 4.32. From a Miraculou; Act, and from doubtful and uncertain Circumstances, to gather a sure and certain rule, is the part of him who hath little Brains in his Head.  David Paraeus. 
A raging and cruel Tyrant is like to a mad Man.  Doctor Owen. 
All these are very ill compared together. Every private Man is Armed by the Divine Law, the instinct of Nature, and public Authority, against Robbers and violent spoilers: a Tyrant being seated in an higher Power, is liable to punishment by no Humane Laws, being safe in the height of his Empire. Whence it was, that David, not ignorant of the Divine Ordinance in the Office of the Regal Order, he honoured Saul (a Tyrant, and defiled with all kind of wickedness) as yet placed in that same Divine Ordinance, lest he might seem to do injury to God, who hath decreed honour to those Orders. For the King hath the Image of God, as the Bishop the Image of Christ. So long then, as he is in that Divine Ordinance, he is to be honoured, if not for himself, yet for the Orders sake, as Saint Augustine hath it, 
The Reason not the same for a tyrant and a mad King.  in queast. out of the Old Testament, qu. 35. Neither in all things, is the reason the same, for a Tyrant, and for a mad Man. Tyranny doth proceed from Pride, Covetousness, Cruelty, Wickedness, and innate Malice. Madness doth not proceed, but from ill affected Nature; and the Laws do not punish Disseases, but Impieties. A Magistrate that is Mad (saith (Paraeus) is justly removed; justly good Sir? that is just, which agrees with the Rule of Justice, this opposeth all Rule. The Law of Christ deprives no Man of his Right; by the Law of Nations, Kingdoms are not possessed by Virtue, or Wisdom, but descent. The Civil Laws do not permit any defect in the mind, to be any hindrance, whereby Kings may be accounted Legitimate; to whom they prescribe a Protector, an Assistant, or Minister of State to be appointed, lest the welfare of the Subjects, and safety of the Commonwealth be put to hazard; concerning whom, consult the Apology for Kings, cav. 20. Barclay contra Monarch. lib. 5. cap. 9 and Saravia de imperandi authorit. lib. 4. cap. 39  David Paraeus. 
The same is confirmed by worthy Examples, both Sacred and Profane. The Israelites oftentimes by their Judges made Insurrection against the Neighbouring Tyrants, by whom they were cruelly handled.  Doctor Owen. 
There is nothing that can be produced so wicked, so absurd, or so foolish, whereof an Example may not be drawn out of Sacred and Profane History: but these examples (Paraeus) prove nothing; 
Why the examples of Paraeus prove nothing.  because they are all, either unlike, or false, or only of Fact, or unjust in particular: From the Acts of the Judges, by God's extraordinary command, he collects that ordinary rule. How falsely, learn of Saint Augustine upon Judges, cap. 20. This vain Argument is met with also, by the Author of that Book, de Regimine Principum, which is carried about under the name of Thomas Aquinas. It hath been thought by some (saith he) that it beseems the valour of courageous Men to slay a Tyrant, and to expose themselves to the danger of death for the Liberty of a Multitude; an Example whereof is had in the Old Testament; For Ehud killed Eglon; but this agreeth not with the Apostles Doctrine; for Peter teacheth us to submit with reverence, not only to good and gracious Masters, but also to the froward; for this is thank worthy, if a Man for Conscience toward God, endure grief suffering patiently; whence it was, that when many Roman Emperors, did tyrannically persecute the Faith of Christ; and a great multitude both of the Nobles, and of the People were converted to the Faith, it was praised, not for making resistance, but suffering death, lib. 1. cap. 6.  David Paraeus. 
Exechias, the holy King, fell away from the Assyrian Tyrant▪ and when he raised War against him, he defended himself by Arms, 2 King. 18.  Doctor Owen. 
The King of Judah, subdued the King of Assyria, in a just War. Therefore it is lawful for the Inferiors Magistrate to remove the Prince, who is Supreme, for his impiety, frenzy, or tyranny, a very peremptory conclusion, not to be retorted with words, but blows.  David Paraeus. 
It matters not, that these were Foreign Tyrants, for domestic Tyrants differ nothing from Foreign; yea, they are the rather to be repressed, because they are perjured, and the more hurtful.  Doctor Owen. 
Shall I believe (Paraeus) that there was no difference (as concerning the debt of duty) between the King of Judah, and the Subjects of the King of Assyria? not so truly, were you Pythagoras himself. Neither is that always lawful, in those things which are more hurtful; which is lawful, in those things which are less hurtful. Seditious Preachers (the Baptist being Witness) are a Generation of Vipers; yea, peradventure much more hurtful than Vipers, because Vipers do but hurt the Body; those Preachers destroy both Body and Soul. Therefore as any man may slay a venomous Viper; so is it lawful for any Man to slay those Tribune-like Preachers: A consequence that would prove fatal and destructive to Jesuits and Puritans; but to set down an absurdity is not to answer an Argument: I will therefore declare the unfitness of this Comparison between Domestic and Foreign Tyrants. 
The unfitness of the comparison between foreign and domestic Tyrants.  Those Tyrants whatsoever, who have a Lawful Power over us, we are commanded to obey, we are forbidden to resist. For there is no difference between a good Prince and a wicked Tyrant, found in Sacred Scripture; as concerning the honour, reverence, and service we are to give to them. It is not lawful therefore to draw the Sword against them; because they who resist, resist God, and get to themselves damnation. No Law, whether Divine or Humane, hath set over us private Tyrants, Spoilers, Domestic or Foreign Robbers; in no Obligation therefore are we bound to them, no service do we owe them; neither are we hindered by any reverence of Authority, or necessity of Subjection; but that we may smite them smiting us, and repel the injuries they offer us.  David Paraeus. 
So the People resisted Saul when he would have killed his Son, 1 Sam. 14.45. Ahikam defended Jeremy the Prophet against the King Jehojakim, when he would have slain him, Jerem. 26.24. The Captains over Hundreds and the Princes took away Athaliah the Tyrant, 2 Kings 11. The Macchabees defended themselves and their Commonwealth, against the Macedonian Tyrants, etc.  Doctor Owen. 

How the People delivered Jonathan from Saul.  The People delivered the Son of Saul from death, (when he was condemned by his Father's sentence) not by Arms, but by entreaties: the People appeal to Saul and his own Conscience, in the presence of the living God; that laying aside the account he had of his Oath, he would have an account of the Law; as if they had said, is it according to Law, that he should receive the least harm, who (following God) hath wrought so great Salvation for the People? So Tremelius and Junius in their Annotations upon the place. The People delivered Jonathan, that he might not die; whom the King slew not, being overcome with the instant request of the People. So Gregory the Great, in 1 Reg. cap. 4. Ahikam the chief Magistrate under the King, defends the Prophet, not from the Tyranny of the King, but from the fury of the People; as is evident from the Text. 
How Ahikam defended Jeremiah  The hand of Ahikam was with Jeremiah, that he might not be delivered into the hand of the People, to put him to death; the hand of Ahikam, that is, (Saith Tremelius) the Authority and Help: for Ahikam had been now a long time Councillor in the King's Court, and therefore his Authority could do much, thus he. It is one thing to appease the Tumult of the People, by the Authority of the King; and another thing, to rise up against the King in a popular Tumult; that is the duty of a good Man and a faithful Magistrate; this the part of a Rebel and Traitor to his Country. Of Athaliah I shall speak in due place. The Macchabees, were not lawfully subject to the Macedonian Tyrants, and therefore might freely defend themselves and the Nation, from the incursions of the Tyrants, and repel the injury offered them, by force of Arms. Weigh well (ye Academian youth) the strength of these consequences. The Judges, who (besides the right of supreme Government) had a special command from God, they slew their Enemies. King Ezekiah warred against the King of Assyria. Jonathan (at the deprecation of the People) escaped the punishment of death. Jeremiah is delivered by the hand of Ahikam the King's Councillor, from the fury of the People. The Macchabees defended their Nation from hostile invasion. Therefore the Inferior Magistrate may and aught to restrain the King. There is none amongst you so unskilful in Logic as not to know, that these conclusions do no whit agree with their premises. These vain Sophistical Arguments therefore do blemish Paraeus, either with gross Ignorance, or notorious malice: if he sees not the Fallacies, he is as blind as a Mole; but if wittingly and willingly he strives to cast this mist before your eyes, and the eyes of other young Students, he has the greater sin.  David Paraeus. 
Thrasybulus cast out the thirty Tyrants out of Athens. The Romans, they banished the Kings which ruled wickedly; they compelled the Consuls to lay down their Magistracy: they Judged and deposed Nero and Maximinus, who were Tyrants.  Doctor Owen. 
These Examples are only of Fact, and do not infer any right; and because they are unlike, they conclude nothing.  David Paraeus. 
The Electors deprived Winceslaus of the Empire.  Doctor Owen. 
Done it was, I confess, whether done by equity or injury, let others determine: let him tell us, that can; What is the Authority of the Imperial Majesty? or what is the Power of the Electoral dignity? I am not ashamed to be ignorant, who have spent my time in the study of Divine, not Politic matters: it was do●● also peradventure to the Public good; but is it therefore to be imitated? Poison hath been a Remedy to some, which yet the Physicians do not number amongst their wholesome Medicines.  David Paraeus. 
Lastly, Trajanus is praised in Dion, because, that delivering the Sword to the Praefect of the Praetorium, he said; if I command things Just, use this for me; if unjust, against me.  Doctor Owen. 

Trajanus his Speech to the Tribune of the Soldiers approved.  Paraeus did not draw the praise of Trajanus out of the Fountain of Dion, but the rivulets of Bucan; For Trajanus delivered that Sword, not to the Praetorian-Praefect, but to the Tribune of the Soldiers. The Emperor was indeed worthy of all praise; who freely of his own accord, not by any others compulsion, did that, which was acceptable to God, profitable to the Subjects, and worthy of an Emperor. These and the like favours which Princes vouchsafe of themselves, do indeed procure to them the affection and good will of their Subjects; but confer upon the People, or Inferior Magistrates no right at all over their Princes.  David Paraeus. 
Let the judgement also of Luther be seen, and of the Divines, to the Lawyers of Wittenberg, concerning this question; and Peter Martyrs Commentaries upon Judges, cap. 1.  Doctor Owen. 

Luther's ●●inion concerning this question.  Luther, and the Divines do speak, not of a King invested with an absolute Power; but of Princes admitted upon condition, which as well the writings of Luther, as sleidan's Relation of Luther, do Witness. Concerning Tyrannical and Idolatrous Kings, thus did Luther both teach and write. What therefore was to be done? were the Kings to be banished out of their Kingdoms? or Forces to be raised against them? No. They were not to be obeyed, but the greatest extremities to be suffered; which the example of Daniel, and of his Companions do declare. Thus Luther in Thesaur. artic. loc. de Magistratu. When the Duke of Saxony and other Princes of the Empire (saith Sleidan) met together at Smalcaldia, to deliberate concerning: the undertaking a defence against the hostile violence (if by chance any should happen) before the League was entered. There were admitted to the Council not only Lawyers, but also Divines; Luther he always taught, that we ought not to resist the Magistrate. But when the Lawyers in this deliberation taught, that it was permitted by the Law, sometimes, in some cases to resist; and that they declared, that then the matter was brought to that case, of which the Laws amongst other things makes mention. Luther ingenuously professed, that he knew not this was lawful, and because the Political Laws are not impugned, or abolished by the Gospel; he said, a League might be entered for a Defence; whether Caesar himself, or any other in his name, should make war against them. Hitherto Sleidan concerning the judgement of Luther. Neither has the opinion of Peter Martyr any other meaning. This manner of dealing with Authors is very ill: that, what they have writ concerning one kind of Polity, should be wrested to another, contrary to their Sense and meaning.    

The Third Proposition.  David Paraeus. 
It is not lawful for Subjects (merely private, without a Lawful calling) to take up Arms, either to invade Tyrants before danger; or to defend themselves against them in danger; or to revenge themselves upon them after danger, if they may be defended by the ordinary Power.  Doctor Owen. 
These are but deceitful Flatteries, framed to the destruction and eversion of Commonwealths: I will not repeat the Vanity of that distinction of Subjects, into private Subjects, and Inferior Magistrates, this hath been sufficiently discussed before. Whosoever they are of what name or Title soever they be, if they be Subjects, they ought not to rise up against their Superiors, to resist their Lords with Force and Arms, or to remove them from their dignity, or deprive them of their Honour; because there is no Power given by God, or granted by Man to the Inferior against his Superior. 
How mischievous that pretence of a lawful calling it.  The Pretence of a Lawful Calling, opens a gap to all Impiety, and all kind of Injustice. It will be an easy thing for any Man to pretend this Lawful Calling, and to accuse even the best Prince of Tyranny: Corah, Dathan, and Abiram will not spare Moses. Achitophel will be enemy to David. Jeroboam a wicked Servant will thrust out the Son of Solomon. A Military fury will lay violent hands upon Alexander Severus. Yea the Jews have a Law against Christ the King of Kings, and according to that Law he ought to die. Grant it (Paraeus) that it is lawful, to restrain Kings which Reign Tyrannically, and then no Kings (by what calling soever) will be safe. Although they live Holy, and govern Justly, yet shall they never satisfy Seditious Men.  

Theordinary power opposeth Divine Law, Reason, and Nature.  The Ordinary Power which Paraeus suggests, doth oppose the Divine Law, Reason and Nature; hath the Son any Power over his Father, though cruel? Have the Servants any Power over their Lord, though churlish? Hath the Wife any Power over her Husband, though unkind? and is the condition of a King any whit worse? Every Power which is of God (saith the Apostle) is an ordinate Power; but this Power which he calls Ordinary, is not Ordinate, which subjects the Superior to the Inferior; the Head to the Body; the Lord to the Servant; and the King to the Subject. The King is Supreme over all; if once he admit a Companion, or Superior, he is no longer King. To this captious Proposition, he hath adjoined some Reasons, which I will briefly run over.  David Paraeus. 
Because this were to take the Sword away from God, and a thing not permitted by the Laws.  Doctor Owen. 
He that takes it away, whether he be a Private Subject, or Inferior Magistrate, he shall suffer punishment as a Traitor to the Divine and Humane Majesty.  David Paraeus. 
Because the Subjects are bound to obey a wicked Magistrate, whilst they are not compelled to do any thing against God.  Doctor Owen. 
These Words are not clearly and plainly enough set down, which may be understood two ways. First, That the Subjects ought not to obey in those things which the Prince shall command against God. This I confess to be true; of which there is no controversy in the Church of God. Secondly, That the People ought not to obey that Prince any longer, in any thing; when once he shall command any thing obstinately against God. Which opinion the Jesuits and Puritans stiffly maintain, who contend with all the force they may, to persuade the Subjects, That Kings who do not observe the Law of God, or hinder those that are observers of it, or be persecutors of them, and (that I may speak in one Word) who do not govern according to the Prescript of the Divine Law, they do (ipso jure) lose their Kingdoms, and deprive themselves of all Honour, Dignity, and Power. They who list to take in this Dunghill, let them read Joannes Baptista Fichlerus, 
The names and writings of the Antimonarchians  de jure Magistrate. & offic. Subdit. fol. 15. Franciscus Fevardentius upon Hester, pag. 89. Creswell in Philopat. pag. 194. Vindicias contra Tyrannos, quest. 3. pag. 189. The Tract de jure Magistrate. quest. 6. pag. 155. & 275. Lambertus Danaeus de Politi● Christiana. lib. 3. cap. 6. pag. 221. Joannes Althusius in Politicis, cap. 14. pag. 146. & cap. 15. pag. 195. Whose raging madness all true Catholics do, and have detested. For, The power of Rule is not founded in Grace; which neither can Goodness confer, nor Wickedness take away.  David Paraeus. 
In which case also, we must rather die, than unlawfully resist. We have the Lacedæmonians for an example; who, when the Conquerors commanded those things which were against their Laws and Customs; they said, If y● command things more harsh than death, we will rather die. And Aristotle in his Ethics, doth advise, rather to die, than to suffer a Man's self to be compelled to dishonest things, lib. 3. cap. 1.  Doctor Owen. 

Resistance of the Superior unlawful.  Speak out Man, that we may know you: Do you believe there is any lawful Kind of Resistance for the Inferior against his Superior? Christ the eternal Lawgiver, doth simply condemn all unsheathing of the Sword, without the order of authority. Paul the Interpreter of the Law, forbids the Faithful all resistance. Peter the chief of the Apostles, commands Subjection to every Creature which hath an higher Power; where, all is spoken properly of Superiors, without a difference of good or bad; and to all Inferiors indifferently, without limitation of either Laity or Clergy, of Order, Degree, or Dignity. Parae●● therefore doth ill distinguish here, where the Divine Law admits no distinction; the Admonitions of Philosophers, and Examples of the Heathen, may induce to the information of Manners; to the explication of Loyalty, or confirmation of the Faith, they avail nothing: in these we have a more firm Word of Prophecy, and more famous Examples of Saints: Thou shalt not speak evil (saith Moses) of the Ruler of thy People, Exod. 22.28. Touch not mine Anointed (saith David) 1 Cron. 16.22. Rise not up against the King, Prov. 30.31. Who may say unto the King, what dost thou? Eccles. 8.3. Curse not the King no not in the heart, Eccles. 10.20. as for Examples; David that famous Prophet, when he had King Saul guilty of Impiety, Tyranny, and great wickedness, delivered into his hands, yet would he not touch him. By which Example, he would instruct men, that the punishment of Kings is to be committed to God alone; and that it is not lawful for any Man, not only to lift up his hand against the Prince; but also, to violate that Sacred Majesty, 
Note.  so much as in Word. Elijah did not resist, but fly from Ahab, that Enemy of Religion; neither did he stir up any to Rebellion. Isaiah sawn into two by Manasses; Jeremiah shut up in Prison; Daniel cast to the Lions; the three Children thrown into the hot fiery Furnace; Amos struck through the Temples; Zacharias overwhelmed with Stones at the Threshold of the Temple; Peter Crucified with his Head towards the ground; James slain by the Sword; Bartholomew beat with Clubbs; Matthew and Paul beheaded; that I say nothing of the glorious Company of Martyrs, who have honoured the Church of Christ by their holy life, and propagated the fame by their precious death. But what Popular tumult was amongst them? Who of them was an Author of Rebellion? Which of them put the Inferior Magistrates in mind of this duty, or employed their aid by way of Petition or Appeal? Which of them did either curse or revile their Persecutors. The Christians of ancient Faith, would not oppose themselves against the Superior Power in Defence of the faithful Brethren; They thought it much better, that the Just should suffer (though unjustly) for true Justice sake; than that they should offer any violence to the Magistrates (under Pretence of feigned Justice) though wicked Persecutors.  David Paraeus. 
By the Example of David, refusing to kill Saul a Tyrant, when it was in his Power to do it, 1 Sam. 24.26.  Doctor Owen. 
When it was in his Power Paraeus? That is most properly in a Man's Power, which is a Man's Right; so that, what he doth, he doth Lawfully. Yea, but David might have done it Lawfully, saith Bucan, loc. 49. Sect. 77. yet he would not do it. 
David the greatest opposers of Antimonarchians  David therefore was herein the worst of Men, a Violator of the Public Peace and true Piety, an Enemy of his Country, a Neglector of his Friends, 〈◊〉 Desertor of his Duty, who, with one Act, and little or no Labour, by the Death of the Tyrant (whom he might have slain safely and justly) had delivered the Church from error, the Commonwealth from Tyranny, his Fellow Sufferers from Injury, and himself from Persecution. David wanted many Teachers, such as we have (at this Day) abounding amongst us, as well in the Reformed, as in the Roman Church, who might have admonished him of this duty; where there as a private Man, yet suffering horrible injury; or as an Inferior Magistrate, Invested with the ordinary Authority. Of whom I would ask one question; Whether or no have the Subjects, Private, or such as are placed in Magistracy, any greater Right, or Lawful power against the King, than that which David had against Saul? The Author of that Book called Vindiciae contra Tyrant. doth affirm, That David could do nothing against Saul, for the defect of the Ordinary Power: because he was not one of the States of the People: whom Paraeus also in this place ranks with the Common People, and private Subjects. What? was he a Man famous in Peace, powerful in War, Son in Law to the King, appointed by God for the Kingdom, who went in and out before all the People, whom all so dear loved, and above all so much honoured and reverenced? And was not he one of the States of the People? This one only Example (were there not another to be found in Sacred or Profane History) doth demonstrate by a necessary Consequence; That no private Subject, or public Magistrate hath any lawful Power against the King: whom they may either punish with Death, thrust out of his Kingdom, reduce into Order by violence, or deprive of his Dignity.  David Paraeus. 
Lastly, the Arguments brought in the beginning for the negative part, do all tend to this, and only confirm this Proposition of the duty of Christians, who are merely private Men.  Doctor Owen. 
Against these Positions which Paraeus undertook to prove, (and I believe will prove, 
* That is never.  ad Graecas Calendas) he brought in the beginning of this Question, some places of Sacred Scripture, viz. Rom. 13.2. 1 Pet. 2.19. Math. 5. Rom. 12.4. & 17. 1 Pet. 3.9. All which he will have to be Spoken and Understood of merely private Men. Calvin also found out this very way of evading: for after he had heaped up divers Precepts, and Examples, out of both Testaments for Obedience he blows all away as it were at one blast. Of private Men (saith he) I always speak; for if there be any popular Magistrates, appointed for the moderating the licentiousness of Kings (such as were in times past the Ephori, Tribuni, Demarchi, and which power is enjoyed by the three States in every Kingdom, when they sit in the 
* That is, in Parliament.  chief Assembly) I am so fare from forbidding such, to restrain that raging licentiousness of Kings; that I affirm, if they wink at Kings, who rage and insult over the poor Commons, they are not guiltless of wicked treachery, Jnstit. l. 4. cap. 20. sect. 31. Beza follows Calvi●. There is no other remedy (saith he) propounded to private Men subject to a tyrant, but amendment of life, and Prayers, and Tears, which the Lord in his time will not despise. But as concerning those Popular Officers, he answers in these words; This burden is laid upon the Superior powers (such as are the Septemviri in the Roman Empire, whom they call Electors; and the State of the Kingdom in almost all Monarchies) that they restrain the raging Tyrants; which if they do not, they shall answer for their perfidiousnes as betrayers of their Country. Thus Beza in Conf. c. 5. p. 171.172. the Author of that Book called Vindiciae cont. Tyrant. follows Beza: whose Words are these, Christ, because his Kingdom was not of this world, fled into Ægypt, and withdrew himself from tyranny. Paul, because he describes the duty of every Christian, and not of Magistrates, he teacheth to obey even Nero himself. qu. 3. pag. 203. 204. From this Fellow, of an unknown Name, did Lambertus Danaeus draw his Polity. In a godly Commonwealth (saith he) judgement upon the Supreme Magistrate doth not belong to any one private man in the Commonwealth, not to one or other only of the judges, Magistrates, or Princes of the Kingdom; but to the whole States of the Kingdom. etc. de Politia Christiana lib. 6. cap. 3. p. 413. Bucan draws this cord longer yet, and that which others attribute to all in general, he to each one in particular. The Subjects (saith he) shall not rightly withdraw their obedience; yet notwithstanding, they who are in any part partakers of the administration of the commonwealth, as Governors, Senators, Consuls, States, or Tribes, aught to moderate the Violence of Princes, loco. 49. Sect. 76.  
After him, in the next year following, wrote Joannes Althusius, Doctor of both Laws, that, All the Ephori together, are the Supreme Magistrates Superiors, when representing the people, they do any thing in the people's name; But each of them several is the Magistrates inferior. de Politicis cap. 14. pag. 142. and afterwards, The people have not the power of punishing the Magistrate; but the States only. pag. 161. Peradventure from him Paraeus borrowed that distinction, not from Tertullian, Cyprian, Nazianzen, chrysostom, Ambrose, Augustine, Hierome, or any other of the Fathers, of the first or middle Age of the Church. Gregory (not the Great, but the wicked) Hildebrand delivered this burning Firebrand to our Political Divines. 
The divers names of the usurped power over Princes.  Observe (ye Academians) amongst divers Men, the divers Names of this usurped Power. Calvin hath it, the popular Magistrates; Beza, the Superior powers; Junius Brutus, the Nobles of the Kingdom; Bucan, the partakers of public Administration; Althusius, the Ephori; Paraeus, the Inferior Magistrates. So that amongst those Authors, I find so many Names of that Power, as there are Heads of that Beast, Revel. 13.1. But letting Names pass, let us search into the Thing it self. Peter long since said, be ye Subject to the King as Supreme. 1 Pet. 2.13. fie, St. Peter, fie! the King is not Supreme! the Inferior Magistrates are Supreme! those Magistrates censorious Rod is ever to be feared by the King, being ordained for his Correction, Deposition, or Death; according as the Wrath of the Ambitious Nobility, or the Fury of the Provoked Multitude shall suggest. But howsoever the matter is, it shall be more safe to err with St. Peter's spirit, than to be otherwise opinioned with those Men. With your leave therefore (Paraeus) what Optatus Milevitanus wrote long since of Donatus, may I affirm of those Ephori. Since there is none above the Emperor, but God alone who made the Emperor; whilst the Inferior Magistrates do exalt themselves above the Emperor, they do as it were exceed the bounds of men; by esteeming of themselves as God, in not reverencing him; who, after God, is to be feared of men de schism. Donat. lib. 3. p. 85. which how well, and according to the Rules of a Commonwealth this done, I appeal to your own Conscience Paraeus, and so hasten to your last Proposition.   

The fourth Proposition.  David Paraeus. 
Yet is it lawful for Subjects merely private, in a present danger, to defend them and theirs against a Tyrant, as against a private Robber; if the Tyrant shall offer violence against them as a Robber or Ravisher; they not having the possibility of imploring the ordinary power; or any other means to avoid the danger.  Doctor Owen. 
Monstrous Doctrine! altogether unworthy to be Propounded, or to be refuted. Neither did it become Paraeus (ancient in years, and famous for learning) to deceive the Reader, with an undiscreet confusion of things, which are most disjoined, and aught to be considered in a different respect. A Surgeon runs a man thorough, the same thing in the same manner is done by a Robber; the one deserves a Reward, the other a Halter. Sometimes the Prince doth the same thing, and in the same manner that the Spoiler; as often as by force of Arms he reduceth into order an obstinate Enemy of the State, but not both by the same Right; because the Prince hath his Sword for revenge, which the Spoiler doth usurp for Rapine. Whosoever therefore shall say, the Subject hath the same Right over the Prince that punisheth, that the Traveller hath over the Robber that spoileth, he hath no forehead. But the Prince offereth violence to some man, upon a cause not sufficiently just, and lawful; yea altogether unjust and unlawful; namely, Saul to David, and the innocent Priests; David, to Uriah; Ahab, to Naboth; Joash, to Zachariah; Manasses, to Isaiah; Pilate to Christ; and peradventure, Theodosius to the Thessolonians. Under Saul, David, Ahab, Joash, Manasses, lived Priests and Prophets famous for their holiness, inspired with the holy Spirit. Under Christ lived Zachaeus, and Nichodemus; Inferior Magistrates, men pious, and expert in Sacred and Political matters. No age brought forth more holy, or more orthodox Bishops and Priests, then under Theodosius; yet have they not made known to us this way of avoiding the Violence of Tyranny. It is, shall be, and hath been the common opinion of all Catholic men, agreeable to the Writings of the Prophets, the Precept of Christ, the doctrine of the Apostles, and the practice of Christians; that, the King which sins, hath God alone to take vengeance, from whom alone he takes his being; whose Court he cannot decline, and Judgement he cannot elude; he ought not to be violated by men, although he degenerate into a Tyrant, and abuse that power which he hath received from God. Which seeing it is so, it remains, that I weigh well what remains of your new Divinity.  David Paraeus. 
Because, against whom defence by the Magistrate is lawful, against them private defence is lawful in case of necessity; when that which is done by the Magistrate cannot be had, because then, the Laws arm them also, who are private men. But in case of necessity defence is lawful, by the Inferior Magistrate against the Superior, and by the Superior against the Inferior. Therefore, also then private defence is lawful.  Doctor Owen. 

The absurdity of this reason concerning private defence.  Paraeus follows his old wont. He confounds things different, and unlike, as if they were the same, and by comparing things different, he cunningly draws the unwary Reader into the Trap. Those things which are involed by him in a multitude of words, I will declare more plainly. The son hath the same Power over the Father, that he hath over the Servant; the Wife over the Husband, which she hath over the Handmaid; the Servant over the Master which he hath over the Slave; the Mariner over the Shipmaster which he hath over the Pirate; The Subject over the Prince, which the Traveller hath over the Robber. He that proves this, shall be crowned with Hellobore, and drink till he surfeit, The purging juice that whole Anticyra affords.  
That which follows; concerning the threefold Power of the Superior against the Inferior, and the Inferior against the Superior, and of private revenge against them both, is turned over and over, and with its confused turn, exceeds my capacity, neither have I what to answer. Yet the Divine Law hath; which is the Rule of our words and actions, which no man ought to swerve from. Concerning the King it is commanded, Destroy him not, for who can lay his hand on the Lords anointed & be guiltless? 1 Sam. 26.9. Christ the eternal Lawgiver, and the faithful Interpreter of the Law given; The Apostles whom Christ endued with the graces of the Holy Spirit, and with infallibility of Judgement, for the direction of all Christians: The truly Apostolical Men, and all Christians, who in the time of the ten Persecutions, have illustrared the whole World with their Faith and Charity, and sealed the Orthodox Doctrine with their Blood: Christ, (I say) the Apostles, and Apostolical Men, all patiently suffered Kings most infamous for their Tyranny, Wickedness, and Cruelties; and not only patiently suffered, but also performed all Honour and Reverence to them; and taught all indifferently to do the same, by Word and Example; Not for wrath, but for Conscience sake, as in the presence of the living God, who alone is the Witness (greater than all exception) of their innocency, and free Subjection. That which Christ taught, and did, a Christian ought not to gainsay; and if he do (were he an Angel) he shall incur the heavy course of an Anathema.  

The King that Steward which the Lord, not the Servant may cast out.  Besides, the King is the Minister of God, and that great Steward, which Christ hath set over his whole Family. If that Steward shall begin (as that wicked Servant in the Gospel) to despise his Lord, to neglect his duty, to smite his Fellow-Servants, to eat, drink and be drunken: it is not in the power of the whole Family, not of the Pope, not of the States of a Kingdom, not of the promiscuous Vulgar (if they be in the Family of Christ) to remove the Steward, constituted, and for over them all, by their Lord; the coming of him, that appointed him, is to expected; who alone can call the Steward to account, and put him out at his pleasure. Therefore (Paraeus) you do talk in vain, of a lawful Means to depose Kings. quest. 3. pag. 49. Yet neither can commend the Author nor design the Executor, nor determine the form thereof. I inquire for the Author in the Word of God, not in your Commentary's; which being without witness, is without Reason and deserve no belief. I desire the executor, not confirmed by humane Appointment, but by Divine Authority. It is Adulterate, Impious, and Sacrilegious (saith Cyprian) which is instituted by humane presumption, that the divine ordinance should be violated. That which you inculcate concerning the Brethren of the Kingdom, is a mere Dotage, and has no being but in your brain. God is not the Author of this Anarchy, neither may man be the Executor. One man compared with another, is either his Superior, his Equal, or his Inferior: the Superior is no way's Subject to the Inferior; the Inferior is every way Subject to the Superior, and an Equal has no Rule over his Equal. That the matter may be the more evident in this Supposition, view well the Jewish Polity, 
The manner of the Jewish Polity.  with the degrees and order thereof; the Decurians are above the people; the Quinquagenarians above the Decurians; above them, the Centurians, over whom the Tribunes bear rule; over them the Seventy Elders; of whom Moses alone is Judge: who is Subject neither to each several, nor to all jointly, but to God alone. He himself (that I may use the words of Ambrose) was held by no Laws, because Kings are free from the bonds of offences; and are not called to punishment by any Laws being, secure in the power of their Empery. Thus he upon the 50 Psalm.  
As concerning the Mean themselves; I deny not, but that there are some ordained by Christ; which the Saints long since have used, 
The means to avoid or destroy Tyranny.  and Christians ought always to use: such as are Flight, Patience, Prayers and Tears. Christ himself sought his safety by Flight; The Martyrs offered up their Souls to God with patience, and by Patience the Confessors preserved the Faith entire. By Prayers the Sons of the Church have still overthrown the Tyrants, whose Ensigne-Bearer, and Captain of the Lords Host Saint Ambrose has these words. I know not how to war, I know how to grieve. I can weep, I can mourn; against Arms, Soldiers, Goths, my tears are my we apons, otherways I neither can nor aught to resist. In his Oration against Auxentius, post Epist. 32. Basil the great well appointed for Battle, I will not (saith he) betray the Faith through the loss of Goods, through Banishment or Death; I have no wealth more than a torn Garment, and a few Books; I sojourn on Earth, as ever about to leave it; my weak Body having received one stripe, will over come the sense of Pain and all Torments. In Lonicer. theatr. historic. pag. 154.  
To him adhears chrysostom, no light-armed Soldier, When I was driven from the City, I said within myself, if the Queen will have me a Banished Man, let her banish me: the Earth is the Lords and the fullness thereof; and if she will cut me into two, let her cut me; Isaiah suffered the like, if she will cast me into the Sea, I will call to mind Jonah: if she will cast me into the Furnace, the three Children suffered the same: if she will throw me to the Wild Beasts, let her throw me, I will remember Daniel cast into the Den of Lions. If she will stone me, let her stone me; I have Stephen the Proto-Martyr my companion. If she will take away my head, let her take it; I have john Baptist my Companion; and if she will take away my Substance, let her take it; naked came I out of my Mother's womb and naked shall I return. in Epist. ad Cyriacum.  
Let Bernard that stout Champion come upon the Stage; Whatsoever you please to do with your Kingdom, with your Soul, and your Crown; we the Sons of the Church can by no means dissemble the injury's, contempt, and trampling upon our Mother. Verily we will stand and fight unto Death (if need be) for our Mother, with those arms that are lawful, not with shields and with swords, but with prayers and tears unto God. Epist. 221. Those men scarce hoped for Glory in the (Heavenly) Country, unless it were by patience in the way (on Earth:) they would not be delicate Members under a thorny Head. Since Paraeus is conceited otherwise, let him raise himself a Ladder, that he may climb up to Heaven alone.  David Paraeus. The second Reason. 
Because, to take away public or private defence, against the horrible cruelty of Tyrants, were to confirm their licentiousness infinite; whereby civil Society would be plainly destroyed, and especially the Church, because the worse part would take away the better.  Doctor Owen. 

Public or private defence by Arms, how dangerous.  The second Reason, is grievous to Kings, unprosperous to Subjects, and odious to all Peaceable Men; because it will make the multitude so insolent and unruly, that they will obey neither the Laws, nor their Kings, if they shall displease them, and will open not a Window only, but even a large Gate to men, for the still devising and attempting new Matters, under the pretence of restoring the Commonwealth. For the reverence of Supreme Power being taken away, and Majesty contemned, wicked hands will soon be upon any man, and the best Kings shall perish by the same fate, that Tyrants; So in humane things there shall be nothing kept sacred, or inviolate; as the Ancients have observed, and they who are now alive do perceive and bewail. The Society of men is made firm, and the communion of Saints preserved not by Humane Prudence, but by the Divine Providence; that it cannot be destroyed by any ●●●elty of Tyranny. He that is our God doth permi●●●ranny when and how long he will's; and doth dispose of the Ministry of Tyrants to the Punishment of Impiety, and Trial of Faith: Neither is he less merciful and gracious, when he castneth our offences by cruel Tyrants, for the salvation of the perishing Soul; than when he bestow's Blessings upon us by merciful Princes, for the comfort of this present Life. Neither can the worse part take away the better; because God will not give his holy ones as a prey unto their teeth, who casts his Vessel into the Furnace of Tribulation, to strengthen not to break it. and Tyranny doth keep under God's people, that they may be pressed for their amendment, not oppressed for their ruin; whence Theodoret saith, As often as Tyrants sit at the stern of the Commonwealth, or cruel Lords administer the Household affairs, the wrath of God is to be appeased, by holy Prayer, and serious amendment of Life; and a mitigation of the present difficulties and troubles is to be prayed for. Thus he, de provident. orati. 7. which good and wholesome Remedy the ancient Christians had try all of, whose Glory was in the Cross, 
How the ancient Christians behaved themselves under Tyrants.  and whose Triumph was in Patience; who as long as they could, they willingly enjoyed the benefit of Life; and when they could not, they willingly endured the sharpness of Death; always faithful to their God, in under going Martyrdom, lest they should offend the Divine Majesty: Loyal to the King; not, in doing the Sin he commanded, but in suffering the Punishment he inflicted. Paraeus, he describes a Remedy worse than the Disease; wherewith, as it were with a Butcher's Knife, he cuts off the King from the Commonwealth, and makes the inferior Members to rule over the Head, even against Nature; by subjecting the Supreme Magistrate to the ordinary Power of the Inferior Magistrate, and when this Power cannot be implored, to the private revenge of the Tumultuous People which Remedy God did neither institute before the Law, nor establish in the Law, nor vouchsafe by the Prophets, nor reveal by Christ, nor promulge by the Apostles, nor publish by the Catholic Fathers, nor decree by Orthodox Counsels, whereby I the more wonder, that this man, (of no small learning, and versed in the Sacred Scriptures, Ancient Fathers, and Ecclesiastical History) should so rashly turn aside from the Law of God, the Gospel of Christ, the Doctrine of the Apostles, and opinion of the purer Church, to the error of the Modern Antimonarchians.  David Paraeus. 
Without doubt, the Law of God doth not so establish the licentiousness of Tyrants, that in the mean time humane society be destroyed  Doctor Owen. 

Note.  God shall henceforward sit idle in Heaven, neither taking care of the Earthly Kingdoms, nor holy Church; let all perish, and come to ruin, if the Ambitious States, or Seditious Commons do not come in to help. What else is this, but to exalt the Arm of Flesh, the Wisdom of this World, the humane (that I may not say Devilish) Power above God himself, and against his divine Ordinance; to the subversion of Piety, the destruction of Peace, and ruin of all Commonwealth. All Laws are either given by God, or established by Man, that men may live peaceably and holily in a Commonwealth; and that those things may be avoided which do hinder either Peace or Holiness, I appeal to your own Conscience Paraeus, is it not better, safer, and securer, to the propogation of piety, and preservation of peace, to suffer the Tyranny of one (though more cruel than Nero) than to set all the Members of the Commonwealth at odds, and to cast the whole State upon the greatest and most certain Dangers. For the King cannot be so destitute and forlorn, but that he will have many of the States of his Kingdom to be joined with him, and companions of his wickedness; with whose help he being assisted, he cannot forcibly be reduced unto order, without bloody Slaughters, and the public Calamity. But a Kingdom never becomes so miserable under that King, though most cruel, as for the most part it happens to be, in a civil War; 
God's providence in the order of Superiority.  So that God seems in nothing more to have provided for the public good, than by setting the Superior above the Inferior, and subjecting the Inferior to the Superior; that no man presume to rise up against the King, whom God hath placed above all; and being so placed he hath not left to humane Trial, but reserved to his divine Judgement. He blasphemes therefore against Heaven, who attempts evil in heart, mouth, or hand, against a Tyrant justly possessed of his Kingdom.  
And thus fare concerning the Propositions of Paraeus, and the Reasons of them, not good and well applied Reasons but weak and frivolous; framed to the deceiving of the People, and ruining of Kings, and their Kingdoms. I will now return, to the confirming the truth of my Assertion concerning the absolute power of Kings.  
Those men agree well amongst themselves concerning the thing; it is concerning the manner, that Bellarmino Danaeus and Paraeus do contend▪ neither may we see the contrary in the rest of the Followers of both Sects. I insist only upon these three because they are of so great note amongst their followers, that none of the Papists will contradict Bellarmino; none of the Puritans gainsay Danaeus and Paraeus: Know these and know all.  

The first Reason of the absolute power of Kings, from the Dictate of Nature.  
Nature itself doth oppose this Puritan-Papisticall Tenet: from which fountain, the Authority of Rule, the Necessity of Obedience; the Honesty of Life, the filthiness, and punishment of Vice; the goodness and reward of Virtue do stream forth. And those Wise Men (whose Prudence in making Laws Antiquity so much admires) discerning good from evil, just from unjust, honest from dishonest have published most wholesome Laws. Whence Basil the great: The Princes of the whole Earth are sacred, even for the propriety of nature itself to good; who herself bestows this Empery upon them▪ in psal. 44. In this, saith Cyprian, whole Nature doth agree: there is one King to the Bees, one Captain among the Flocks, one Governor among the Herds, de vanitate Idol.  
St Ambrose (lib. 6. cap. 21. concerning the works of the six Days) he observes an admirable dispensation of Nature in the hives of Bees. Bees defend their Kings with the chiefest protection, they think it honourable to die for the King; the King being insafety they altar not their judgement, they change not their mind; the King being lost they forsake their faith of keeping their offices; because he who had the principality is slain. The same hath Hierome. lib. 1 epist. 3. Let him that fights against Monarches go to the Bees, let him consider their ways that he may learn to fear God and honour the King. From the dictate of Nature, I hasten to the Law of Nations the Lawyers call that the Law of Nations which is equally observed by all Nations. Whence Augustine; It is a general covenant of humane society, to obey their Kings. confess, lib. 3. cap. 8.   

The second Reason of the immunity of Kings from the Law of Nations.  
Although the Acts of Ancient Kings, for a great part of them are lost by the injury of the Times, or sloth of Men; yet from them that are extant in the Relics of Histories, it will evidently appear, both that all Nations have obeyed their Kings, and that all Kings have exercised an absolute Authority, circumscribed with no bounds of conditions. Let the Annals of all Nations be turned over, it shall no where be found, that such a bridle is cast over Kings; that they must submit their sceptres to the will of the People; or that they should receive from the Nobles, a Law to moderate their Royal Jurisdiction. Which thing Cicero hath observed in his oration for King Deiotarus, before Caesar most expert in the Law and History ' s. It is so unusual a thing (saith the Orator) for a King to be guilty of a capital crime, that before this time it was never heard of. Artabanus also Viceroy of Persia (not without a Jeer, deriding the lightness of the Grecians) mocked Themistocles: You Grecians (saith he) care for nothing more than Liberty and Equality; but we Persians do think it most excellent, and most sacred of all things, to give Honour and Reverence to the King, as to the Image of the living God; who rules and governs this whole World. What Artabanus delivered by the instinct of Nature, Augustine and others of the Ancients delivered by the inspiration of the Holy Ghost, whose sayings, produced in their place will have the more Weight.  
That which those Political Divines do so often repeat concerning the Lacedæmonians, Athenians, and Romans, is a mere dream. After that Theopompus, the last King of the Spartans' had joined to his Son, and his future Successors, the Ephori; the name of King became an empty Title amongst the Lacedæmonians; having altogether lost the authority, which before Theopompus all the Kings had absolute and most free. The Athenians after that they ceased to be under Kings, they endured no kind of Government long, being impatient of the present, and desirous of new; at length they were ruined by an Anarchy. The People of Rome bewiched with the sweetness of liberty, after the example of the Grecians, they changed their Kingdom into a Democracy; and established a Law, never to reduce their Kings. But by their foreign Wars, and civil Discords they learned at last, that there was no Remedy for their decaying Country, but to be governed by one. Therefore they created a dictator, of a free Power and Rule; free from giving any account of his Words and Actions; from whom there should be no appeal, and to whom was permitted to imprison, punish with bonds, or death, any man of the Nobles, or of the Patrician Order, the cause not declared.  
What the Puritans have devised concerning the States of the Kingdom in England, France, and Scotland, I dare not call them old wives fables, since that they are shameful lies so lately broached. For how great the Power, and how sacred the Majesty of our Kings is, I had rather draw from the full fountain of the ancient Parliaments of this Kingdom, and of men most expert in the Laws of England, living in former ages; then from the muddy standing pools of Modern Politics. There is in Thomas de Walsingham, an Epistle in the name of the whole Kingdom, from the Parliament held at Lincoln, about the Year 1301. inscribed to the Roman Bishop; wherein the Lords Spiritual and Temporal, with all the Commons do speak to the Bishop concerning the pre-eminence of the King of England in these words following; We know (most holy Father) and it is a thing notorious, from the first institution of the Kingdom of England as well in the times of the Britain's as of the English, that certain and direct power of Rule hath belonged to the King; and that the Kings of England by the free pre-eminence of the Royal Dignity, and by the custom observed at all times, have not answered, neither aught to answer any thing, before any Ecclesiastical or Secular Judge, etc.  
Henry de Bracton Lord Chief Justice of the King's Bench (under Henry the third) a Man most learned in the English Laws, hath these words; There are under the King free men and servants; and all under him, and he under none, but God only. If a man be injured by the King; (since no urit can run against the King) there is place left for petition, that he would correct and amend his fact: if he do not, it shall be a sufficient punishment, that he may expect God his avenger; Concerning Royal Charters, or the Acts of Kings, neither private persons nor Justices ought to dispute. This is cited in that Oration of the most honourable Lord Elismer, Viscount Bareley, late Chancellor of England; most expert in the Laws of England; which oration he made in the Exchequer chamber in the year 1609. pag. 108. it is cited also by the Lord Bishop of Rochester de usurp, pontiff. potest. lib. 1. cap. 8  
What was the authority of the States of France, in former times over their Kings which offended, Pasquerius doth relate, lib. 1. antiquit. Gallic. Lewis the 11. did urge the Senators and Counsellors, that they would be the Authors of a certain Edict, which they refused to do, because it seemed to be unjust. The King full of wrath, threatened death to the whole Senate; Vacarius the Precedent of the Council, approached the King with the whole Senate clothed in Purple; the King astonished at the coming of the Senate all in Purple; he asked, wherefore they came and what they would? Vacarius' answered for them all, We seek for death, which thou so wrathfully threatened us with: Know this, O King! we will assuredly die, rather than do any thing against our Consciences and duties. Thus Pasquerius. Those States had learned, not to punish the King offending; but to lay down their lives at the will and command of the King, And in their general Council held at Paris Anno Domini 1614 it was propounded; That there was no earthly power, spiritual or temporal, which hath any right over the Kings of France, to remove the sacred persons of Kings from their dignity, or to absolve their Subjects from their Loyalty and Obedience, which they for ever own them, upon any cause or pretence whatsoever,  
When the Scotch Nobility had endeavoured Sedition against Ferchardus the most wicked King of the Scots, Colmannus the Bishop did restrain them, and admonished the King; that the divine vengeance would shortly overtake him: The King a while after being wounded at a hunting, & sick of the lousy disease, he cried out; That all the evils were befallen him, because he harkened not to the holy Bishop, when he so well admonished him. Afterwards Colmannus comforting him he repent, and quietly departed. Well done, good and faithful Bishop! Thou recalledst the People and Nobles from Insurrection, thou repressedst the Seditious, thou didst openly admonish the King, and that modestly, yet freely too; thou didst not do it privily with raylings to the stirring up the people; Thou perswadedst, that he is not to be chastised at the pleasure of the States, but left to the divine Revenge. I will add some heads of the Royal Law among the Scots out of Hector Boethius lib. 12.  

In profane matters, let no man determine the Law, but whom the Royal Majesty shall appoint.  
Let all Law be determined, Assemblies cited, Counsels called in the name of the King alone.  
Let no man obtain the Magistracy, by any other than the King's authority.  
If any man shall swear Allegiance to any but the King, let the crime be Capital.  
Let no man possess ground, farm, or field by any other than the Royal Authority.  
If any man shall enter league with another, professing faith and loyalty, against any man, let him be punished with death.  
If any man without the command of the King, shall have men in Arms, let him expiate his crime with death.  
If any of the Nobles shall contract affinity with those of another Dominion, let him be punished with Death.   
These, and more like unto these are to be found in Boethius.  
As for other Kings and Kingdoms, let them look to it whom it concerns. So that we have the Imperial highness of our Lord and King (than which the Sun hath not seen any thing more just, more learned, or more holy,) preserved whole and entire against all the machinations of Papists, and of Puritans. Blessed be the name of the Lord, who in these our day's, (wherein he foresaw so many scandals of Heretics and Schismatics would arise) hath placed King James in the height of this Dominion to the comfort of the Christian World, the increase of the Catholic Faith, and the safety of the Church's Peace; that the Royal Power and the Sacerdotal Office may still flourish.   

The third Reason of the Royal Prerogative from the authority of the Civil Law.  
Amongst the Interpreters of the Civil Law, do every where meet us, these expressions of the Emperor, that he is the 
a The Emperor doth punish his Subjects wheresoever they offend; and the Reason is, because he is of Right the Lord of the World. So Baldus C. lib. 4. tit. 42. de Eunuehis.  Lord of the World, 
b Although he be the Vicar of God. Baldus C. lib. 6. tit. 8. de jure aureorum annulorum.  God's Vicar on earth, 
c Jacobus Omphalius lib de officio & potest. princip. c. 10  the living Law, 
d The Prince hath the fullness of Power. Baldus again lib. 4. tit. 52. de common. rerum alienat.  the fullness of Power, 
e The Prince is free from the Laws, because he is subject to none neither is judged by others. Hostiensis Sum. lib. 1. Rubr. 32. de officio legati. and he citys ff. lib. 1. tit. 3. l. 30. where the same words are had.  the free and 
f The King in his Kingdom can do all things, even out of the fullness of power. Corsetus Siculus tract. de potest. Reg. part. 5. num. 66.  absolute Power; 
g He that disputes concerning the power of the Prince, whether he hath done well, or no; he is sacrilegious: So the Marginist upon Angelus Perusinus C. lib. 9 tit. 29. de crimine sacrilegii l. 2.  Disputation concerning the Privilege of the Prince is sacrilegious, 
h Instit. lib. 1. tit. 2. de jure natural. Gent. & civil. and Claudius Cantiuncula in the same place.  that which pleaseth the King hath the force of a Law, 
i To restrain the Supreme Power, belongs to them who neither acknowledge the Imperial Power, nor how great a distance their is between a private fortune, and the Regal Dignity. Doctores in l. 3. been a Zenone C. lib. 7. tit. 37. de quadriennii proscriptione.  the power of the Prince is not to be restrained, 
k The Prince is bound to no form, neither is a Reason to be required of him, why dost thou so? (Baldus C. lib. 7. tit. 50. sententiam rescindi non posse: l. 3. impetrata.) Because seeing the King is the Cause of Causes, a cause is not to be required of his power▪ since that of the first cause there is no cause given. So Baldus again decret. l. 2. tit. 16.  lite prudente nihil in novetur. upon 3 Eccles. num. 7.  if the Prince shall do any thing out of the fullness of Power, no man may say, why dost thou so?  
Lastly, William Barclay doth infer from Bartolus, Baldus, Paulus, Castrensis, Lodovicus Romanus, Alexander, Felinus, Albericus and others; That the Prince upon certain knowledge can do all things, above the Law, without the Law, and against the Law, the Prince alone may constitute an universal Law, the Prince oweth an account to God only. The Prince is free from the Laws. And it is a rash thing to desire the Royal Majesty should be limited with any bounds. contra Monarchum. l. 3. cap. 14.  
There are more of this sort in Pet. Greg. Tholosan. de Repub. throughout his sixth book. In Adam Blacuodaeus in his Apology for Kings c. 25. & 31. and in Adrian Saravia de imperandi authorit. lib. 2. c. 16. & 17▪ from whence it doth necessarily follow, that the authority of the People is nothing, the authority of the Inferior Magistrate is above the People, but below the King; by whom he is, and to whom he is Subject: but the Royal authority is free and absolute. For that Power is free which cannot be condemned by man's judgement, nor aught to be compelled: and the absolute power, is (under God) Supreme, in every part perfect, which can neither be increased, nor aught to be diminished without offering injury to the divine Deity, because God is the Author and Ordainer of it. For where there is a Majority, there is a power of commanding; to the rest there remains a necessity of obeying; as the Lawyers speak.   

The fourth Reason from the Cannon Law.  
Many things are alleged in the behalf of Kings even from the Cannon Law also, against the insolent haughtiness of the Pope. First it is inferred; that the secular Princes are not subject to the Pope; because God hath disposed Secular affairs not by the Pope, but by the Emperors. dist. 8. cap. quo jure. Innocent the third doth acknowledge the authority of the Kings of France, which he neither intends to disturb or diminish. de judiciis cap. Novit. the same Pope also confesseth, that the same King hath no Superior in temporal things. qui Filii sunt legittimi. cap. per venerabilem. Honorius the third presupposeth himself a fit Judge concerning the birthday of the Queen of Cyprus: but judgement concerning the right of succession (he confesseth) doth belong not to the Pope, but to the King. de ordin. cognit. cap. Tuam. Allexander the third, he would not take knowledge of the possessions of some English men contending before him, lest he should seem to detract from the right of the King of England. Qui Filii sunt legittimi, cap. Causam.  
To whom knowledge concerning the Rights of private men doth not belong; he ought not to judge of Kings, and their Royal Crowns, and Kings who would not acknowledge the Roman Bishop, (bearing himself the Vicar of Christ and the Universal Bishop) their Superior; they will not endure the States of the Kingdom, or the promiscuous multitude (a wild beast of many heads) to be above them. You will say, what then? shall the Royal Majesty be immense enclosed with no Limits? not liable to be punished by the Pope, nor by the Nobles of the Kingdom, nor at least by the whole multitude? not at all. The King has the place of God on Earth, and hath his authority from Heaven; he acts the Person, and bears the Image of the eternal King: to whom alone he is bound to render an account of his words and actions; being secure from all constraint thorough the Majesty of his Royal Dignity. Which I shall evince by most firm reasons drawn out of the old and new Testament.   

The fift Reason from sacred Scripture  
What High Priest▪ what Synod of Priests; what Senate of the Nobles, or what promiscuous Multitude ever exercised the ordinary Power against Saul defiled with all impiety? against David guilty of Adultery, and Murder? against Solomon guilty of Polygamy and Idolatry? against other Kings of Judah, and Israel, miserably profaning the Temple of God, wickedly polluting the divine Worship, drawing the People in heaps to Idolatry, drunken with the blood of the Priests, of the Prophets, of the Nobles and all innocent Men; even most defiled with all kind of wickedness? David he spared Saul, and because he had cut off the skirt of his Garment, his heart smote him & he greatly trembled. jeremiah taught the Captives not to fight against the King, but to pray for the King. Ahasuerus had by his public decree destinated all the Jews unto slaughter, at an appointed day; the People fortified themselves with Prayers, with Tears, with Fasting, with Sackcloth and Ashes; not with Revile, not with Lying in wait, not with Treasons, not with Arms. Mordecai did not admonish the Queen to take away the Tyrant by poison, but by fastings and prayers to God, and humble supplication to the King, to avert the heavy falling of that mischief which hanged over them: which Buchanan doth not deny, in whose seditious dialogue concerning the Right of Kings with the Scots, are these words; The Kings of the Jews were not punished by the Subjects, because from the beginning they were not created by the Subjects, but given them by God, by the best right therefore he that was the author of the Dignity, the same should be the exactor of punishment. Thus Buchanan.  
But seeing he could not well unloose this knot; he cut's it into two with the sword of a Lying tongue; to wit, That the Scotch Kings are not given by God, but created by the People; and that whatsoever right they challenge to themselves, they have it from the Commons; and that the Multitude has the same right over the Kings which the Kings have over each one of the Multitude. Tell me Buchanan, I pray; why shall not the Kings of all other Nations have the same immunity that the Jews? they also have no Author, and accknowledge no Author but God. Moses doth witness that God the Creator of the whole World, presently after the Flood, ordained the Sword to be the avenger of Bloodshed; and established Servitude to be the punishment of the Father that was mocked. In which all the parts of civil Jurisdiction, and Royal Power are Synecdochically understood. Job also doth witness, that God alone it is who unlooseth the bond of Kings, and girdeth their loins with a girdle. I suppose he speaketh concerning the Kings of the Gentiles, the Polity of the Jews, was not as yet constituted by the hand of Moses, by me Kings reign, and Princes decree justice, saith the Holy Ghost, Prov. 8. Christ witnesseth that Pilat's power was given him from Heaven. Saint Paul hath writ, that there is no power, but of God. From him is the Emperor, from whom he is Man, before he be Emperor, saith Tertullian. From him he hath his power, from whom he hath his spirit: And as Irenius hath it. The Earthly Kingdom is appointed by God for the benefit of the Gentiles, and by whose command Men are borne, by his command Kings are made. Augustine is yet more plain and more full. It is God alone, who gives earthly Kingdoms both to the good and to the bad, and this not rashly, or as it were by chance, because he is God; but according to the order of things, and of the times; hidden from us, but most open to himself. Thus Augustine de Civ. Dei. lib. 4. cap. 33. Yet do the Papists and Puritans devise many things out of the Scriptures, (a thing usual with Heretics) contrary to the genuine meaning thereof; with which I will not detain you; they are so unsound and unsavoury that they will deceive no man, but such an one, as is void of Reason, or altogether ignorant of ancient History.  
I have already spoken of Paraeus. Bellarmine, and Danaeus, do most of all insist upon Examples of the ten Tribes who revolted from their natural King to a man of servile condition of the Men of Libnah, and the Edomites, who rebelled against Joram. And of the Kings Amaziah, Vzziah, and of the Queen Athaliah, to which I answer: The defection of the ten Tribes from their natural King to Jeroboam; the Rebellion of the Edomites, and of the men of Libnah; and the slaughter of Amaziah by the men of Jerusalem, do contain the Truth of the thing done, but not the equity of the fact, as Augustine most truly. We may not therefore believe a thing must be done, because we read that it hath been done; lest we violate the Precept, whilst we follow the Example. In the History of Vzziah and Athaliah, I see no difficulty; nothing is there done, which is not according to the equity of Reason, and the prescript of the Law. Vzziah being diseased could not be conversant in the affairs of the Kingdom; by reason of the contagiousness of his disease he is removed from the company of the Courtiers, and assembly of the People. In the mean while his Son govern's the Commonwealth in his Father's stead, yet before the death of Vzziah, he neither affected the name nor assumed the title of King. And as for Athaliah, Jehoida the Chief Priest shown the surviving Son of the deceased King (whom he had six years hid from the fury of Athaliah, the Murderess of the Royal offspring) to the Princes and Centurions whom he had gathered together at Jerusalem. They all acknowledge the Child their true King; being so acknowledged they crown him, being crowned they salute him with joyful acclamations, God save the King: after that, neither by their own, nor by the Priestly Authority, but in the name of the lately crowned King they deposed Athaliah, as guilty of Treason and Murder, by force and arms. Jehoiada acted the chief part, but not as chief Priest, but as chief of the Tribe of Levi, being ancient in years, expert in the divine Law, provident against the dangers which are imminent, the Preserver of the young King and the next Kinsman. The law of God doth not permit to touch Kings with a violent hand, to revile them with a railing tongue, or to think of them with a malicious heart. The Gospel of Christ forbids resisting. Tyrants; Peter and Paul forbidden resisting Persecutors and Slayers of Christians. Bellarmine answers, that Laics of what order or dignity soever they are, are thus bound by the Law, Gospel and Apostolical Precepts, but not the Roman Bishop▪ the Vicar of Christ, and the universal Lord of the whole World for which he is styled by Danaeus, the grand Impostor, a flatterer of Capitoline Jove a Lyor, a Blasphemer, and a Madman. But (saith Paraeus in his foresaid book, pag. 49. The Pope and the Church have not power to depose a King that is an Infidel; because deposing aught to be according to the Laws. But the Laws do not grant this power to the Pope and to the Church, but to the Brethren of the Kingdom. (and as Danaeus hath it) it belongs to the godly States in every Commonwealth to chastise those Kings which offend and depose those which are obstinate. The Pontificians again cry out, a Puritan, by whom he is styled an Atheist a Politician, and Seditious; and affirm that this power of chastising Kings and deposing them, doth no ways properly belong to the Barons, or Peers of the Kingdom or to the Multitude, for the defect of coactive Jurisdiction▪ which Vassals (for so they speak) have not against their Lords. So Jaco. Anthon. Marta▪ de jurisdict. lib. 1. c. 23. num. 18. and Carerius de potest. Pontif. lib. 2. cap. 3. num. 6. Whether (Learned Sirs) will you have the Pope, or the Popular State, the Avenger and Judge of wicked Kings. Neither (I confess ingeniously) doth please me. But that I may ingratiate myself into their favour, whom I so lately provoked, I suppose both opinions to be true, that all King's Emperors and supreme Magistrates are obnoxious to the Pontifician, and to the Tribunitian Power. Yet that any man be justly condemned, the course of the Court itself doth require these two things: the desert of the Crime, and the order of Power, I would have those Puritan-Papists to tell us, from whence this Pontificial, and Popular power is.  
Without doubt it is not from Christ, who yielded both obedience and tribute to Tiberius Caesar, no good Emperor; who reproved Peter smiting with the sword and commanded him to put it up. Not from Paul who will have every soul subject to the higher Powers. Not from Peter who subjecteth all, without difference, to the King, and to those (not Tribunes which are constituted by the People, not Legates which are sent out from the Pope,) but Magistrates which are appointed by the King: from whence it necessarily follows; that all coactive power, and secular dignity doth issue from the King. whose sacred Majesty he that violates, shall be guilty of treason not so much against the humane as against the divine Majesty, and what Bernard long since said, (ad Archiepiscop. Senonens.) may I now say to the Commonalty and Nobility; Let every Soul be subject; if every soul, then yours; who hath exempted you from the generality the that endeavours to exempt attempts to deceive; rest not upon their counsels who though they be Christians, yet think it a disgrace either to follow the example, or obey the precepts of Christ. Epist. 24.   

The sixth Reason from the Authority of the Fathers.  
In the primitive Church of an unspotted faith, beautified with candid innocency, and purple Martyrdom there is a deep silence of this power. Indeed those Ancients choose to suffer any thing for righteousnesse-sake, and to be crowned with Martyrdom, rather than by repelling violence with force, or by resisting public Authority to be accounted guilty of impiety against God, or rebellion against the Emperors.  
Justin Martyr in his Apology for Christians to Antonius Pius describes the duty of Subjects. That we may worship the true God (saith he) we willingly obey you Emperors, whom we acknowledge Kings and Princes, and we pray that there may appear in you equal wisdom joined with your Royal Power. Tertullian also to Scapula Precedent of Carthage. Concerning the Majesty of the Emperor we are defamed, yet cannot the Christians be found to be either Albinians, Nigrians, or Cassians; a Christian is no man's enemy, much less the Emperors; whom (knowing him to be constituted by God) it is necessary that he reverence, and honour, and that he desire his safety, with the whole Roman Empires, we reverence the Emperor therefore, as second to God; and what he is, he hath received from God, inferior only to God, etc. The same Author in his Apologeticke relates the prayers and devotions of the Christians; For the Emperor persecuting the Church; The Christians with their Arm's spread because they are innocent, with their heads bared because they blush not; lastly from their hearts they pray for all Emperors, a long life, a secure Empire, a safe home, Valiant Armies, a faithful Senate, a loyal People, a peaceable World, and whatsoever is the desire and wish of Man, and of Caesar. The Founders of the Presbytery, were wont to pray otherways in Scotland. From the Guysian blood good Lord deliver us. The most desperate Contrivers of that Powder-Treason, prayed otherways in England, whom I think it were fit they were parged with Hellebore rather then refuted with Reason.  
Holy Athanasius speaking of the supreme Empery of Kings hath these words (ad Antioch. quest. 55.) As God is King and Emperor over all the World, and doth excercise a power over all things which are in Heaven and in Earth; so is the Prince and King set over earthly things, who of his own accord doth what he will, even as God himself.  
The day would fail me if I should recite to you the testimonies of Ignatius, Arnobius, Iraeneus, Lactantius, Ambrose, Hierome, Basil, Hillary, chrysostom, Nazianzen, Cyrill, Optatus, Milevetanus, Leo the first, Fulgentius, Gregory the first, Bernard and others. And Augustine shall be one for all, Epist. 42. (ad fratres Madaur.) Ye see the Temples of Idols, partly decayed without repair, partly thrown down, partly shut up, partly changed to other uses, and the Idols themselves either broken, or burnt, or destroyed, and the very powers of this world, (which sometime for these Idols sake persecuted the Christian people) overcome and subdued by Christians, not resisting but dying.   

The seventh Reason from the Authority of Protestants.  
The Protestants vary not an hair's breadth from the Doctrine of the Ancient Church. Yet is it an usual thing with the Papists, to accuse the Church (purged from the dregs of Popery) both, of defection from the Catholic Faith, and of Sedition in a constituted Polity. Hear from Cardinal Alanus the common calumny of the Papists (in respons. ad Jnstit. Briton. c. 4. The Protestants (saith the Cardinal) desperate and factious men, So long as they have Princes and Kings indulgent to their wills, they know well how to use that prosperous estate of Fortune but if their Princes cross their desires, or the Laws be against them, presently they break the bonds of Loyalty, despise Majesty every where, they rage with Slaughters, Firings, and Plunderings, and run headlong into the contempt of all divine and humane things. Thus he. To the wiping off this foul calumny, I will set down a few say of a few men, that the Adversryes may blush, if they have not wholly cast off all shame of Man, and fear of God. As for the followers of the Presbytery, I number them with the Jesuits (whose manners they imitate) rather then with the Protestants, I call God to witness, I never yet found any man devoted to the Idol of the Presbytery, who was not as great an anemy to the Regal Majesty, as to the Episcopal Dignity.  
Sleidan doth express the opinion of Luther at large, come. lib. 5. From whence I have taken these few words; No man (saith Luther) who moves Sedition can be excused, although he have a just cause; he must repair to the Magistrate, and attempt nothing privately. All Sedition is contrary to God's precept, who disalowes and detest's it. Thus he.  
Philip Melancthon neither thought, nor spoke otherways. Although it be the Law of Nature to repel force with force; yet is it not lawful by force to repel the force exercised by the Magistrate. Although we seem to promise obedience, upon this condition, if the Magistrate command things lawful; yet is it not therefore lawful to repel the unjust force of the Magistrate by force. Although Empires be obtained and possessed by wickedness, yet the Ordinaion of the Empire is the work of God, and the good creature of God. There is therefore no force to be taken up against the Magistrate. These words hath Melancthon in Luther, Tom. 1. pag. 463.  
Brentius dissents not from them, the Government of a Prince (as he hath it in Resp. ad Art. Rustic.) may be evil two ways. First when any thing is commanded contrary to the Faith, as to renounce God. Here is the Apostl's saying good, We must obey God rather than Man. Let not the Subject by any means use violence against the Magistrate; let him suffer any evil patiently, let him not strike again, but be quiet, and suffer any discommodity rather than obey his wicked command. Secondly the Government of a Prince may be evil, when any thing is commanded contrary to public Justice; of which sort is the exaction of a man's goods, or the punishing of his body; in those kinds of injuries Obedience becomes a Subject: for if he betake himself to Arms, his sentence is past, he that smiteth with the sword shall perish by the sword. Thus Brentius  
Under Henry the eight, Cranmer Archbishop of Canterbury, together, with the Bishops, and other the the more famous Divines of the Kingdom, in a book concerning the Institution of a Christian man, hath these words. If Princes shall do contrary to what their duty requires, they have not in this world any Judge set over them by God; but are to render an account to God who hath reserved to himself alone, the judgement of them. But it is horrible wickedness for the Subjects to raise Sedition or Rebellion, although their Princes be evil. But God is to be prayed unto, in whose hand are the hearts of Kings, that he would alluminate them by his Spirit, whereby they may rightly use the Sword committed to them, to God's glory. Thus they.  
Lest any man should slanderously report that this was feigned, and therefore spoken to flatter the King; I will add the opinions of others the most learned of that age; who lived under the Cross of Persecution, who wrote in the troublesome time of Banishment, and who suffered most cruel Death for the Truth of Christ.  
William Tyndall (an Exile for Religion's sake, and Martyr under Charles the fifth) put forth a Book concerning a Christian man's obedience in the nineteenth year of Henry the eight's Reign, (when the Cardinal a Butcher's Son led away the Lambs of Christ by flocks to the Slaughter) in which he describes the authority of the King, and the duty of Subjects, according to the rule of the Gospel. David (saith Tyndall) spared Saul; if he had slain him he had sinned against God. In every Kingdom the King (who hath no Superior) judgeth of all. He that attempts any mischief to the Prince, being a Tyrant or Persecutor, or with a stubborn hand toucheth the Lords anointed, is a Rebel against God, and resists God's Ordinance. As often as a private man offends, he is held guilty to the King, when the King offends he ought to be reserved to the trial and vengeance of God. And as it is not lawful to resist the King upon any pretence whatsoever so is it not lawful to rise up against the Magistrate, who is sent by the King, to execute those things which are commanded by the King. Thus he. Robert Barnes condemned to the fire in the year 1541. in a Tract concerning humane constitutions, he prescribes the best form of obedience to Subjects living under wicked Princes. If the King (saith he) endeavouring to root out the faith of Christ, shall forbid the hearing of the Word, or receiving of the Sacraments under the penalty of some great Fine, or danger of Death; God is to be called upon with faithful prayers, the King petitioned with humble supplications, that he will be pleased to revoke his decree; if he will not do it, it becometh a loyal Subject to cleave to the Truth, and patiently to bear the violence offered by the King. He that cannot fly a raging Persecutor, let him patiently suffer the loss of goods, the tearing of his members; yea a Christian ought to suffer most cruel death for the truth according to the example of Christ; whosoever shall rebel for Religion's sake shall be guilty of eternal damnation. Thus Barnes.  
They who in the Reign of Queen Mary renounced Popery, & refused to believe the breaden God, were constrained to undergo the most exquisite kinds of torments, & after many Calamities, Miseries, Chains, Fetters, Hunger, Thirst; Cold and other Punishments, great without measure, many without number; being condemned to the Flames, they offered up their holy Souls an acceptable Sacrifice to God; of whom not any man either in his fore-spent life, or brought to the place of punishment being now laying down his life, did contemn the royal Majesty, though so cruel. No man cursed the Queen (destroying her People the Church of God contrary to her public protestation) no man was found who refused obedience, yea no man who did not humbly pray for her. So the Men of God, and dutiful Subjects by leaving to posterity a famous example of obedience and patience, by leading an innocent life, free from sedition, they sealed with one and the same blood the duty of Allegiance and the purity of their faith.  
We have not now place to speak of the Protestants under Ferdinand, Maximilian, and Radolphus, Emperors of Germany, and under Elizabeth of blessed memory Queen of England, (God I hope will grant an opportunity) I cannot pass by one, anointed by the Lord with the oil of saving Grace, and singular Knowledge above his fellows, the pillar of the Church, the prop of the Commonwealth, a most expert Champion of Christ against Antichrist and the new Arrians, a most invincible Warrior in the cause of Kings against the Papal Tyranny, the Cardinal impostures, and puritannical seditions; the restorer of the Episcopal Dignity, and most eager opposer of the Presbyterial Anarchy, the defender of the Catholic Faith, the truly peaceable King, in his golden treatise concerning the true Law of free Monarchy. pag. 48. The wickedness of him that ruleth, ought not to subject the Ruler to them, over whom God hath appointed him to be Judge: if it be not lawful for a private man to prosecute an injury against a private Adversary, seeing God hath committed the sword of Vengeance to the Magistrate alone; how much less dost thou think it lawful either for all the people in general, or some in partiticular, to usurp the sword, (to which they have no right) against the public Magistrate, to whom alone it is committed. Thus the most royal King.  
Seeing the Papal and Tribunitian power is contrary to Nature, is disallowed by the Law of Nations, the Civil and Cannon law; seeing it can find neither foundation in the Word of God, nor patronage from the Ancient Fathers, nor entertainment with the most learned of the Protestants; but is rejected, antiquated, and exploded by all with one mouth; I confidently aver, that it is the mere devise of Papists and Puritans, (seditious men) odious to God, injurious to Kings; devised to the ruin of the Commonwealth, and destruction of Religion. Therefore I conclude according to the Dictate of Nature, the Law of Nations, the Civil and Canon Law, the sacred Scriptures, the Orthodox Fathers, and most Famous Doctors of the Reformed Church. It is not lawful to resist the King violating the Fundamental Laws of the Kingdom.  1. Pet. 2.17. 
Fear God, Honour the King.    
FINIS.