A COLLECTION OF THE RIGHTS AND PRIVILEGES OF PARLIAMENT. TOGETHER, With the true and just Prerogatives of the Kings of ENGLAND. Collected out of Ancient Writers, both Divine and Moral. Informing the willing Man, Convincing the flatterer, and vindicating those that pray for the Tranquillity of this our Zion.  
Written by a Gentleman that wishes all happiness and peace, to this Distracted Kingdom.  
LONDON, Printed for Laurence Chapman, and are to be sold at his shop, at Chancerie-lane end, near Holborn. 1642.   

Some few brief Cellections out of jewels defence against Harding the jesuite, the book of Martyrs by Fox, calvin's Inst and others, published by the authority of this kingdom, which may somewhat inform the willing man, convince the flatterer, and vindicate those who desire, only that Caesar may have his due, that Meum & tuum may be duly distributed, our enemies frustrated, we settled in peace, and God glorified.  
SYmmachus, Celsus, julianus, and others, old foes of the Gospel, did attempt in times past to accuse all Christians of sedition, and treason, before that either Prince or people were able to know, who those Christians were, what they professed, what they believed, or what was their meaning. jew. Def. Fol. 443.  
They add also, which they enlarge with all kind of spite, that they be men of trouble, that they pluck the Sword and Sceptre out of the King's hands, that they arm the people, that they overthrow judgement places, destroy the Laws, make havoc of possessions, seek to make the people Princes, turn all things upside down; and to be short, that they would have nothing in good frame and order in a Commonwealth. They have often set on fire Princes hearts with these words; to the end, that they might quench the light of the Gospel in the very first appearing of it, and that men might begin to hate the same, ere ever they were able to know it, and to the end, that every Magistrate might think he saw his deadly enemy as often as he saw any of them. Ibid. Foe 440.  
But Christ himself, the Apostles, and other good Christians, were in times past blamed and reviled in like sort; for although Christ taught, to give unto Caesar, that which was Caesar's; yet was he charged with sedition, and accused to devise some conspiracy, and to seek ways to get the kingdom: and thereupon they cried with open mouth against him: If thou let this man escape, thou art not Caesar's friend. The like blame was charged upon the Apostles, that they did disquiet the people, and stirred up the multitude to rebel: Thus did Hamon bring the Nation of the jews into the hatred of the King, because said he, they were a rebellious and stubborn people, and despised the Ordinances and Commandments of Princes. Tertullian saith that in his time it was the general accusation of all Christians, whilst be lived that they were Traitors, Rebels etc. Wherefore if now a days the truth be evil spoken of, and being the same truth it was then; and like despitefully used as it was in time past, it cannot seem a new or an unwonted matter Ibid: Fol. 440.441.  
It is not impertinent, to take notice of the plots and designs used by the Bishops against the Mernidolians in the 2 volume of the book of Martyrs, we must go about (say they) with all our endeavour, power and policy etc. sparing no charges but spending goods, wealth and treasure to make such a slaughter of the Mernidolians that none shall be so bold hereafter, whatsoever they be, although of the blood Royal once to open their mouths against us, and our Ecclesiastical state. Against the Nobility we must attempt nothing rashly, but we must seek all the means we can to please them, for they are our shield, fortress etc. many of them do both think and speak evil of us, and are of these new Gospelers, we must not exasperate them against us in any case, but seek to win them, and make them our friends, so we may be in safety under their protexion; else we may be compelled to forsake our dignities, possessions, and live, which we now wealthily enjoy, so we shall come to be contemned and despised of all men, even of these Peasants, and we should be counted no true Pastors of the Church. The storm cometh from the North, the winds blow and beat upon our house, our estimation, and authority is abased; our jurisdiction decayed, the ordinances of the Church despised, wherefore are we set over Nations, and Kingdoms, but to root out and destroy, subvert, and overthrow whatsoever is against us. Let us therefore now awake, and stand stoutly to the right of our possessions, to root out the memory of these wicked Lutherans for ever; we have already procured a terrible arrest against them, there wants nothing but to be put in execution, Let not our gold and silver witness against us at the day of judgement, if we refuse to bestow the same in so good a sacrifice unto God. For my part I will furnish at my own charges one hundred men well horsed, with furniture thereto belonging to the utter destruction and subversion of these wicked and cursed caitiffs.  
That prerogative and cheiftie, that is, and ever hath been dew to a Prince by the ordinance, & word of God is, to be the nurse of God's true Religion, to make Laws for the good, and peace of Church, and Commonwealth, to see them duly executed to punish such as be offenders, and to cherish the good. jew: def: Fol. 15.  
The King because he is the Vicar of the highest King, is appointed for this purpose to rule the earthly kingdom, and the Lords people, to govern the Church and defend it from injuries, to pluck away the wicked doers and utterly to destroy them: which unless he do, the name of a King agreeth not to him; but he looseth the name of a King. It is convenient to call them Kings, who vigillantly defend, and govern the Church of God, and his people. A King ought to set up good Laws and customs, such as be wholesome, and approved; such as be otherwise to repeal them, and thrust them out of his kingdom. All these things ought a king in his own person to do, taking his oath upon the Evangelists, swearing in the presence of the whole State of the Realm, as well of the temporality as spiritualty, before he be Crowned. Fox. voll. I. Fol. 214.  
In every well ordered Commonwealth it ought specially to be desired that the whole Realm should be of more authority than the King: which if it happen contrary, it were not to be called a kingdom, but a tyranny. A king is not of more authority than his kingdom. A king to be of more authority than his kingdom were too absurd. For oftentimes kings who do wickedly govern the Commonwealth and exercise cruelty are deprived of their kingdoms. Ibid: Fol: 879.  
For if we do see a King so to despise and contemn the Laws, violently spoil and rob his subjects etc. do not the Nobles of the kingdom assemble together deposing him from his kingdom, set up another in his place, which shall swear to rule and govern uprightly and to be obedient to his Laws? Ibid: Fol. 880.  
The British Nobility combine themselves, depose Vertigerne for his improvident admission of the Saxons, & elect Vertimer his son. Dan: Fol. 7 See the lives and reigns of king John Hen. 3. Edw. 2. Ibid. Dan.  
I allow not them who attribute so ample and large authority unto Kings, that they will not have them bound under any Laws, for such as do so say, are but flatterers, which do talk otherwise then they think: for albeit they say the moderation of the Law is always in the King's power: that do I thus understand; that when as reason shall persuade he ought to digress from the rigour of the Law, for he is called a king which careth and provideth for the Commonwealth, taketh pleasure in the commodity and profit of his subjects, and in all his do hath respect to the commodity of those over whom he ruleth, which if he do not, he is not to be counted a King, but a tyrant, whose property it is only to seek his own profit: for in this point a King differeth from a tyrant, that the one seeketh the commodity and profit of those whom he ruleth, and the other only his own. The which to make more manifest the cause is also to be alleged, wherefore kings were ordained: at the beginning (Cicero saith) it is certain there was a time when as the people lived without kings, but afterwards, when lands and possessions began to be divided, according to the custom of every Nation: then were kings ordained for none other cause, but only to exercise justice; for when as the common people were oppressed, by rich and mighty men, they ran by and by to some good and virtuous man which should defend the poor from injury, and ordain laws, whereby the poor and rich might dwell together: but when as yet under the rule of kings, the people were often times oppressed, Laws were ordained, & instituted, the which should judge, neither for hatred nor favour, and give like ear unto the poor, and unto the rich, whereby we understand and know that not only the people, but also the King to be subject to the Laws, Fox voll: 1. Fol. 880.  
The Laws are juracoronae or jura Regia because saith Braston a learned judge in the time of Hen. 3. the King is under no man, but God, and the Law: for the Law makes the King, therefore let the King attribute that to the Law, which from the law he hath received (to wit) power, and dominion, for where, will, and not law doth sway, there is no King.  
The Crown of England, descends to the next of blood, only by the custom, and Law of Kingdom; for the Successor is not said properly to be the heir of the King, but of the Kingdom, which makes him so. Dan: Fol. 29.  
It's a harsh thing to a power, that hath once gotten out into the wide liberty of its will, to hear of any reducing, to its circle, not considering, how they who inherit offices, succeed in the obligation of them, and that the most certain means to preserve unto a King his Kingdom, is to possess them with the same conditions that he hath inherited them. Ibid: Fol. 121.  
Such of the Pilots Royal of this Land as have made use of, and relied upon the ancient Laws, and long settled Customs of this nation, for their Card and Compass, for the guiding of the Bark of this Commonwealth, have most honourably, and prospercusly sailed through all the most difficult, and dangerous passages, and roughest billows, in the most boisterous storms: and at length have atived at their desired haven, with infinite glory to themselves, and the nation. And such who wilfully, or seducedly rejected, and contemned those Laws, and customs, were during all, or the most part of their Reigns, tossed, and turmoiled, both they, and the whole Kingdom in most woeful sort, to the very period of imminent, and jrrevocable destruction of themselves, and the loss of the state.  
The excellent fruit of Parliaments in this state, at all times, and that those Princes, who were most conversant in them, were always most happy in their government, is best observed in the histories at large. And the cause why Facitus did ascribe so much to the prosperous proceed of the Romans, was, quodnon in communi cousuelerint; and the Scripture saith, By wise counsel thou shalt make thy war, & that in the multitude of Counsellors there is safety. And as Sir Walter Raleigh spoke it, shall ever be my prayer, that our King embrace the Council of honour and safety, and let other Princes embrace that of force.  
Our King (saith Commines) is the King in the world, who hath least cause to allege, that he hath privilidges to leavy what he listeth upon the subjects, seeing that neither he nor any other Prince hath power so to do, and those that say he hath, do him no honour, nor make him to be esteemed, but cause him to be hated, and feared of his neighbours, who for no thing would live under such a government.  
How ever the very do of men be judged, yet the Lord did as well execute his work by them, when he did break the bloody Sceptres of proud kings, and overthrow their intolerable governments. Let Princes hear and be afraid; but we, in the mean time, must take great heed that we do not despise, or offend, that the authority of Magistrates full of reverend Majesty, which God hath established with most weighty decrees, although it remain with most unworthy men; and which do with their wickedness so fat as in them is, defile it: For though the correcting of unbridled government be the revengment of the Lord, Let us not think by and by, that it is committed to us, to whom is given no other commandment but to obey and suffer: I speak always of private men, for if there be at this time any Magistrates for the behalf of the people, such as in the old time, were the Ephori● that were set against the kings of Lacedemonia, or the Tribunes of the people against the Roman Consuls, or the Demarchy against the Senate of Athens: And the same power also, which peradventure, as things are now, the three estates have in every Realm, when they hold their principal assemblies (Parliaments) I do so, not forbid them, according to their Office, to withstand the outraging licensciousnesse of Kings; that I affirm, that if they wink at Kings wilfully, raging over, and treading down the poor communality; their dissembling is not without breach of faith; because they deceitfully betray the liberty of the people, whereof they know themselves to be appointed Protectors, by the ordinance of God. Thus Calvin in his Inst. lib. 4. Chap. 20. Sect. 31.  
And in that obedience which we have determined to be due to the authority of Governors, this is always to be excepted, yea chief to be observed, that it do not lead us away from obeying him, to whose will the desires of all Kings ought to be subject, to whose decrees all the commandments ought to yield, to whose Majesty their maces ought to be submitted. And truly, how unorderly were it for the satisfying of men, to run into his displeasure for whom men themselves are obeyed. The Lord therefore is the King of Kings, who when he hath opened his holy mouth is to be heard alone; for altogether and above all, next to him, we be subject to that authority which he hath set over us, but no otherwise then in him. If they command any thing against him, let it have no place, and let no account be made of it, neither let us herein any thing stay upon all that dignity wherewith the Magistrates excel, to which there is no wrong done, when it is brought into order of subjection, in comparison of that singular, and truly Sovereign power of God. Daniel denied that he had any thing offended the King when he obeyed not his wicked Proclamation, because the King had passed his bounds; The Israelites were condemned because they were too much obedient to the wicked commandment of their King. So far is it off, that the pretence of obedience may deserve praise, wherewith the flatterers of the Court do cover themselves, and deceive the simple, while they say, it is not lawful forthem to refuse any thing that is commanded them of their Princes; As though God had resigned his power to mortal men, giving them the rule of man kind, or as though the earthly power were minished when it is made subject to the author of it: we then perform that obedience which the Lord requireth when we suffer any thing, rather than swerne from Godliness, for we were therefore redeemed of Christ, with so great a price as our redemption cost him, that we should not yield ourselves in thraledome to obey the perverse desires of men. Ibid. Sect. 32.  
Some will be apt to say, as formerly others have done, that the assemblies of Parliaments are dangerous for the King's estate, and divers of mean calling and less honesty say its treason to make mention of the assembling of estates, and a thing tending to the dimunition of the King's authority: but they themselves work treason against God, the King, and the Commonwealth; neither do any use those speeches, but such as are in authority without desert, and unworthy thereof; or such as, fear great assemblies, lest their do should be ripped up and reprehended, thus Comines.  
But if the strength of the King be in the heart of his people as said King james; If the Court of Parliament compounded according to the anciently accustomed course, be the most stately, honourable, Magnificent, assured complete, absolute, and approved Council, that the Kings of this Land can assemble for their safest advice and most constant resolution not only for the supportation, & preservation of the Laws, but therewith also of the Sovereign honour, Majesty and dignity royal, & of all other affairs concerning the state both of Church and Commonwealth, what shall we then say of such persons who having by favour, fate, or otherwise crept into the bosom and ears of Princes: or others being trusted in their Sovereign's intimate, or more remote counsels, have applied themselves, or hereafter for their own private and sinister ends, and purposes; shall apply themselves by their suggestions, or adulations, to overthrow and frustrate those Laws and customs, and frame of government of this nation so long since, so solemnly, so sacredly established; Surely we must needs censure them to be guilty of the violation, first of the holy Commands of God, next of the Laws of nature, then of order & rule, and lastly, Of their fidelity to their sacred Prince, and dearest Country, and therefore to be spewed out of the Commonwealth, being first branded with the infamous name of the most apparent enemies both of Church, and State. Thus another.  
Plutarch saith, he who corrupteth, or seduceth a Prince, deserveth no less to be abhorred of all men, than he that should poison a fountain whereof all men should drink; and that the punishment of a wicked Counsellor is a debt due to the Commonwealth, which hath been duly required by the people, & as duly paid by the hand of justice, nay some such have taken vengeance upon themselves, as of both sorts in divers Histories do appear.  
We never armed the people, nor taught them to rebel against their Prince, we teach them as Saint Paul doth, to be subject to the higher Powers, not only for fear but for conscience sake. We teach them, that who so striketh with the Sword, by private authority, shall perish with the Sword, we teach the people only to defend themselves by all lawful means, against oppression as did David against King Saul, and as the Nobles in France did; they sought not to kill, but to save their own lives. jew. Def. Fol. 18.  
The Kingdoms and States of the world, have their several compositions & agresements; the subject may Arm himself against his Prince by the common advice, and by the public authority of the Realm. The Nobles in Scotland in the time of the Queen, neither drew the sword, nor attempted force against the Prince, they sought only the continuance of God's undoubted truth, & the defence of their own lives, against your Batharous and Cruel invasions. Is it Lawful to draw the Sword in defence of the Pope, and not lawful for them to defend themselves in the Defence of Christ? The subject is bound to obey his Prince, howbeit not in all things without exception, but only so far as God's Glory is not touched. These Nobles had learned of Saint Peter, it is better to obey God then man, Neither may a godly Prince take it as any dishonour to his State, to see God obeyed before him for he is not God, but the Minister of God; Christ commanded, that is due unto God, to be given to God, that is due unto Caesar, to be given to Caesar. And this is not to rebel against, but to help Caesar. Ibid. Fol. 20.  
The limits both of the Magistrates Commanding and our obeying, are these two. Piety and Charity, contrary to these, must neither they command, nor we do; when the King's Commandment passed these limits, the Midwives would not obey, and the Lord blessed them for it: here are limits, or as that of Daniel in Calvin, bounds, to a Prince and here is resisting, or opposition, they would not obey, and the approbation of it too, the Lord blessed them for it. Bab: on the Comm: Folly 52.54.  
There being a bloody & cruel arrest procured against the Walldoes, by the Bishops of that time from their Sovereign the Duke, against man, woman, & child, to root, utterly out them and their posterity, and that only for the profession of the truth, the Gospel of Christ, and their close walking with it, they at the first scrupuled, whether or no they might take up arms for their own defence against that cruel arrest, and the executioners of it, holding at the first that it was their part and duty to be only as sufferers under their enemy's cruelty: but when the business came into consultation amongst them and their divines; having undergone many of their cruelties, at the length they resolved it was, and might be Lawful for them by the word of God to defend themselves, wives, and children, and their estates from this cruel arrest prosecuted against them, by the authority of their Prince and governor, and so by the help and blessing of Almighty God did defend and free themselves in a marvelous manner of those their enemies, and yet continued their supplications to the Duke for the stay of such his proceed as in the story may be seen at large. Fox. Voll. 2.  
The Princes of Germany being wrongfully and contrary to the Law of Arms invaded by the Emperors, were forced, being free Princes, by the Law of Nature to draw the sword in their own defence. jew: Deff. Fol. 442.  
In inWard band and obedience to God, their is no King, nor Prince indeed, nor may be any. In civil government, a King is a King, and so hath God commanded him to be known, but after that we come once to there verence and obedience of God's will, there God is only the King, and the King be he never so mighty is but a subject Ib: Fol. 446.  
julius Caesar a Heathen Prince saith of himself, touching all other affairs that ought to be taken in hand, for your sakes I am both your Consul and your Dictator, but as touching any wrong to be done to any man I am as a private man without Office Ibid. Fol. 447.  
Sir Walter Raleigh says, the King is to believe the general Counsel of the Kingdom and to prefer it before his own affection, or other sinister Council, for singular Authority begets but general oppression, and if Princes may be unhappy in any thing, to tainely they are unhappy in nothing more than in suffering themselves to be thus indosed; and where any man shall give a King perilous advice, as may either cause a rebellion, or draw the people's love from the King, that King ought to banish such a man. Those Parliaments wherein the Kings of this Land, have satisfied the people, as they have been ever prosperous, so where the King hath restrained the house, the contrary hath happened: For the King's atchivements in his Parliament were the ready preparations to his ruin. And when such things fall out, the King's judgement is not examined, but their Knavery that abused the King: shall it be called a dishonour for the King to yield to the honest desires of his subjects. Those that tell the King these tales, fears their own dishonour, and not the Kings; for the honour of the King is Supreme, and being guarded by justice and Piety, it cannot receive neither wound nor stain: Great Officers being generally hated for abusing both the King and the subject, at the request of the States were discharged, and others put in their Rooms. When the King leaves himself to his people, they assure themselves that they are trusted and beloved of their King▪ and there was yet never any assembly so Barbarous, as not to answer the love and trust of their King. Is it a loss to the King to be beloved of the Commons, Certainly its fare more happy for a Sovereign Prince, that a subject open his Purse willingly, then that the same be opened with violence. Thus he in his Dialogue. Between Counc. and Inst.  
But by the way it is to be noted, that tyrants are to be resisted two manner of ways, one is when subjects do improove wicked decrees, as those three young men of whom Daniel speaketh refused to adore the Image erected by the Tyrant. etc. The other way to resist Tyrants is when subjects fly unto their weapons, whereby they remove away wicked Commandments.  
Here a question is moved, whether it be Lawful for the maintenance of Religion, to resist Tyrants, and by sword to hinder wicked and ungodly decrees. In this place I distinguish between them that arounder one chief head, whether King, or Emperor or any other Monarch.  
For some are subject simply, some are Magistrates, next to the chief Magistrate, and these are called popular Magistrates, such were in times passed at Lacedemonia, the Ephors: at Athens; the Demarches etc. These for so much as they are placed of God, first to be the keepers of the first and second Tables. That is to see that true Religion be professed, and honest discipline in use: then to moderate, and if need required, to bridle the Raging desires of Kings, and Monarches, when they set down any thing against the Laws and Religion, these I say, both may, yea and are bound, first by Council, so much as may be to set themselves against Tyrants, and by their wisdom stop their foolish enterprises: But if by their wise Council they prevail nothing with the Tyrants, then are they bound, yea with weapons to defend godly subjects, remove away idolatry, and restore true Religion, which things if they do not, they discharge their duties but fraudulently.  
And although the Church doth not increase by wars, yet outward violence, which is offered to Religion by Tyrants, may by the Magistrate, placed beweene the chief heads, and private men, be repelled by force, which thing, both nature teacheth, and the Office of the popular Magistrates requireth, and the examples of holy men do confirm, wherefore let the Magistrates, and Moderatours of the chief heads have this saying of the Lord before their eyes. Give unto Caesar. etc. Nich. Hem: in his exposition of the 84. Ps. Folly 431. 432.  
In all that prescription and ordinance, ordained and set down by God concerning the Office of Kings, there is no mention made of any liberty that he giveth them to live after their own lusts, and to do every thing that seemeth them good in their own eyes, but he enjoineth them expressly to have always with them, the book of this Law, etc.  
As for Civil and Natural Laws, in so much as they are founded upon equity and right, they are agreeable to, and (as it were) dependants on the Law of God. If then Princes be subject to the Law of God they are likewise subject to those Civil Laws by reason of their Equity and justice: And if (as Plato saith) the Laws ought to be above the Prince, not the Prince above the Laws, it is most manifest that the Prince is tied unto the Laws, otherwise the Government which he swayeth cannot be Lawful or Commendable.  
And if the Magistrate is, or aught to be a speaking Law, and aught to maintain the Authority, and Credit thereof by dew and upright Administration of justice, for if he did not this he were a dumb Law and without life, how is it possible that he should make it of authority and force with others, if he despised and transgresseth it himself? David did never assume so much to himself, as to desire to have liberty to do what him listed in his Kingdom, but willingly submitted himself to that which his Office and duty required, making then even when he was installed and established King over the whole land, a Covenant of peace with the Princes and Deputies of the people; and we know that in every Covenant and Bargain both parties are bound to each other by a mutual bond, to perform the conditions which they are agreed upon, the like is used at the Coronation of Christian Kings, whereas the people are bound to do their Allegiance to their Kings: so the Kings are also solemnly sworn to maintain and defend true Religion, the Estate of justice, the Peace and Tranquillity of their Subjects, and the Rights and Privileges of the Realm. Whereas David was by the Prophet Nathan reproved for his Adultery and murder he neither used any excuse, nor alleged any privilege whereby, he was exempted from the rigour of the Law to justify his fact! But freely confessed without any cloak, that he had sinned. Theatre of God's judgements Fol. 13. Where we also may see in divers examples the Vengeance of God upon such Princes as have not walked in the way of justice and equity towards their people.  
The Holy and Just Commandments of God are, Thou shalt not kill, Thou shalt not steal, thou shalt not Covet, nor desire, etc. And Christ came not to destroy but to fulfil the Law, as appears by that, Give unto Caesar, the things that are Caesar's, than all things are not at Caesar's will, that which the people have is not his, there is a due and a right to them, and but a due and a right to him. The Prince shall not take of the people's inheritance; nor thrust them out of their possession, but he shall cause his sons to inherit of his own possession; that my people be not scattered every man from his possession: Ezek. 46.18. If the Law then be glorious, how much more the Gospel? As Saint Paul speaks. And yet, that the Prince may Command or Demand our Purses, Persons, and Cattle at pleasure, and that the People must neither shun nor shrink from either, is good Bishop's doctrine now a days.  
Now God spoke these words and said: Thou &c, and is there any exceptions of Persons with God? What man is exempted, or privileged from giving obedience thereunto: Surely none that I know. If any be let the man be pointed out. And as the Commandments of Almighty God are Negative Commands; Thou shalt not: So also do they on the contrary include an affirmative Precept. Thou shalt preserve from Killing, and Destruction, against all wilful and unlawful Acts of man, what ever he be, thy Estate and Life. For the Body is more worth than Raiment. And all may know that our Laws do hold that Man guiltless, who thus standing in his own defence, may happily be a means of taking away his life, who gave the offence. And thus surely is the Law of Nature too.  
Yet such hath lately been the Devilish policy, of those who would be accounted the holy fathers of our Church, that our Godly Ministers must not expound the Catichisme, and so not the Ten Commandments of God. Blind ignorance must still be the Mother of our Devorions, But if the blind, lead the blind, both shall fall into the Ditch: Read them indeed they might, as under their Grace's elbows, and then what might some judge in respect of their, and their favourers practice to be the exposition of them: but thus? Thou shalt have none other Gods but me, etc. But I may. Thou shalt not Kill, Steal, Slander, Backbite, and Covet, but I may, and such, and such a man may. Such is their Protestant Doctrine and profession. Rome was not built in one day, nor could be repaired on a sudden; they brought Bricks and Mortar a pace, but God confounded their language, and will still confound their enterptises to their confusion, Maugre all their subtle insinuations and malicious Counsels and undertake. For every plant that he hath not planted, shalibe rooted up. And who hath resisted the Lord and Prospered? Baalam the false Prophet for but teaching the people to offend God, was withstood by an Angel, reproved by his Ass, and slain by the sword, as appears by his story.  
These Pieces were gleaned for private use, and to give an account to friends of my thoughts and resolutions concerning this business, so much at this time questioned: by which we may see, that they are not new things, as some would make us believe, but that they are the old received truths of our best Divines, and Historians. That they come into public is because I have met with some Collections dedicated to all dutiful subjects by D. O. Who spareth not to Stigmatize and brand with Puritan, Iesui●isme-puritan, breakers down of the wall of Zion, batterers of the Courts of Princes, seditious, and the like, Calvin, jewel, Fox, and others of Reverend, and Grave esteem, as appears by their works and writings, which have been generally well approved of, and allowed by the authority of this our Kingdom: a part of which the foregoing Collections are as may be seen: whose government I shall ever prefer, before such Heady, Rash, Childish and Scandalously beguiling lines as those of D. O. are. For by his quotations in that part, to the dutiful Subjects, he would make the world believe, that jewel, Rabington, and Fox, with others speak with him, which if true in these three, Let the Readers judge; the others I have not, nor think it worth my time to examine; seeing his sencere dealing, which he there professeth, is so gross and shameful in these. And that, in his 27.28. & 29. Pag. Where he first confesseth that Calvin doth very Learnedly and Christianly entreat of the Authority of Princes, and the duty of Subjects: yet when Calvin and others there quoted by himself speak contrary unto him, than its a Puritan dangerous error, harsh and delivered in obscure and doubtful terms, a seditious gangrene, derived from Rome, Lacedaemon, and Athens, whereby the Kings of Christendom are daily crucified (as Christ their Lord was) between two Thiefs, the Papist, and the Puritan, and a deadly poison prepared for Princes whom they in their own irreligious, and Traitorous hearts shall condemn for Tyranny.  
I shall here give you an account of some, whom himself hath done us the favour to take notice of, Truth will be discovered though by the enemies of it. In his 21. Pag. Thomas Aquinas (saith he) makes three sorts of Kings. Kings by Election, Kings by Subordination, and Kings by Succession: For the first he saith, that they which did establish, may abolish. You may read the rest there. In the same Page he produceth Gratianus thus: whosoever besides the Prince, and without his Authority, that hath Lawful power, as the Apostle teacheth, beareth not the Sword in vain, to whom every Soul must be subject, but whosoever I say, says D. O. without and beside▪ the Princes Authority beareth the sword shall perish by the sword.  
Christopher Goodman says he Pag. 28. Published a Treatise of obedience at Geneva, not without the very good liking and approbation of the best learned of that City Wherein he affirmeth that if Magistrates offend God's Law themselves, and Command others to do the like, they lose that honour, and obedience which otherwise is due unto them, and ought no more to be taken for Magistrates; but to be examined and punished as private transgressors.  
1577 Says he came forth, the Vindiciae contra Tyrannos, with this resolution, that Princes are chosen by God, established by the people, every private man is subject to the Prince, the multitude, and Officers of the State which represent the multitude, are Superiors to the Prince, yea they may judge his actions, and if he make resistance, punish him by forceable means.  
Bucanus (whose book was published at the request and with the approbation of Beza, and Goulartius, main Pillars of the Church of Geneva) saith, that they who bear any part of Office in the public Administration of the Commonwealth, as the Overseers, Senators, Consuls, Peers, or Tribunes, may restrain the insolency of evil Kings.  
In his 29. Pag. Inferior Magistrates (saith johannes Baptista Ficklerus, are the defendors and Protectors of the Laws, and Rights of the State, and have Authority, if need require, to Correct, and punish the Supreme King.  
An English Fugitive (saith he) who was the Author of the Book De justa abdicatione Henrici Tertij. Affirmeth, that all the Majesty o● the Kingdom is in the assembly of Statesmen, to whom it belongeth to make Covenants with God, to dispose of the affairs of the Kingdom, to appoint matters pertaining to war, and peace, to bridle the Kingly power, and settle all things that belong to public Government.  
And the most seditious Dolemon (as he styles him) saith, that all humane Law and order Natural, Nationall, and Positive, do teach that the Commonwealth which gave Kings their Authority for the Common good, may restrain, and take the same from them (if they abuse it to the Common ill, who with many more of his opinion (as he saith) are discovered and refuted by D. Mourton, but till he tells me where I may find it in D. Mourton, and that it prove so, I dare not give him so much credit; because he appears to be faulty by what he hath already spoken. I presume rather to give credit to Calvin, jewel, Fox, and the rest, who are of the same opinion with these he hath quoted, their opinions being allowed of, and published by the authority of our own Kingdom, which (till better satisfaction) must bear sway with me.  
He says this Puritan dangerous error (as he calls it) is directly repugnant to the Law, the Gospel, the Precepts of the Apostles, the practice of Martyrs, and the Doctrine of the Fathers, Counsels, and other writers, as he hath proved in the six former Chapters: wherein the holy Texts of Scripture, which the Papists and the Puritans do damnably abuse against the Ecclesiastical, and civil authority of Kings, shall be answered by the Godly Protestants. Her's a great cry, yet but little Wool, if he had, or could do that which he here professes, he hath done, to prove what he says, as he should do, it were somewhat: but he shows not, neither against what Law, what Gospel, what Precept of the Apostles, or Practice of the Martyrs these things are; and when they shall be answered by the Godly Protestants we may expect, for he doth not, nor can tell us when it will be.  
The substance of his whole leaves is. That God hath inseparably annexed to the Crown of Majesty an absolute immunity from judicial sentence, and Martial violence. And that Kings are freed from bonds, and cannot be drawn to punishment even by the power of Government, and the Etymology of their names. And although no earthly man can be found that is not subject to the laws of the world, & in respect of subjection liable to correction: Yet Kings as it were placed over laws are not restrained by them, but reserved to the examination of God, according to the Words of the King and Prophets: against thee only have I finned. It becometh a King, both in respect of the Noble disposition of his mind, & the Spiritual illumination of his Soul, etc. And who shall say unto the King what dost thou? And that all Persons within the King's Dominions stand bound in Law, Allegiance, and Conscience to obey their pleasure, or to abide their punishment, and that Kings are not subject to the control of man, but by special Prerogative reserved only to the judgement of God.  
These are his general positions and also the substance of his proofs as upon examination may be seen. How raw, childish, and scandalously beguiling they are, let the indifferent judge. He forgets that josua flew and hanged five Kings in one day, And I know he hath read of several others who have also been taken and put to the sword in a Martial way, and the Actors not charged with Sedition, Treason, or sin for doing it, where then was the absolute immunity he speaks off, or why did not the Etymology of their names reserve them from the judgement of God, executed by the hand of man, but Verbum sat sapienti, Judgements are prepared for scorners and stripes for the backs of Fools. Contra verbosos (and men maliciously bend against the truth,) Nolo contendere verhis.  
We may see by this little the disposition and spirit of the man, by his fruits we may know him, he is one of them, who labour to have the persons and titles of men in admiration, deceiving, and being deceived, Touch not mine Anointed is one of their high themes. King, the Title of a man and an earthly Magistrate must now be the name above all names (which they once ascribed to the name Jesus) to be bowed unto & adored, yea indeed to be made a God off, if shame would let them speak out these are their anointed letters, Privileged, and having special Prerogative in them, when besprinkled with their holy water; that the man whose tittle they shall be, needs nothing else to fit him for heaven; his Soul is presently thereupon Spiritually illuminated, and such a Noble disposition put into his mind, that he can never after be faulty or be subject to question.  
He would seem to be of a middle sort, between Papist and Puritan, as he is pleased to style him: but if he and a Papist were put into a sack together and the Pope had the shaking of them out, he would not fear to shake out a Protestant, unless one of our new Protestant professors, such an one as is now observed in many Romanists who go to Church with the Protestant sometimes, but like Birds of a feather run and join with the Papist, and the Papist with them, sheltering themselves among such Protestant professors, and University Doctors, who now, as all the world may see, join hand to hand, purse to purse, and all that they can make or do (as did those Bishops and Doctors before spoken of) to root out, and to destroy, all that stands in their way of Pomp, and Greatness; And as they did; have set our King's heart on fire against his best subjects, presenting them to his Majesty under no other Notion or style; but Traitors, Puritants, Rebels, and the like, and that they seek to take both Sword and Sceptre from him, and that they would not live in order, and under Government. Cuius contrarium verum est, as will one day be manifest.  
So loath is the Pope and his party to be thrust quite out of the doors of our Kingdom; they would feign keep one foot at least in still, for then there would be hopes to get in more. The great assembly and wisdom of our State, must now be limited by them. They need not alter any of our Predecessors Laws and Customs, it shall be enough to confirm them as they stand. But we doubt not, but that God will still be the wisdom, and strength of our great Assembly, to do and establish such things as shall be for our King's Honour, the Kingdom's peace, and the confusion of their enemies. That is the Ordinance and power which God hath set over us, and we chosen for our protection and safety which we ought to stick too and maintain, lest we again enthrall our Souls, Persons, and Estates to the bondage we were lately in, and did groan, under, which by some seems too soon to be forgotten.  
That which we sow, that shall we also Reap.  
FINIS.