Some few briefe Cellections out of Iewels defence againſt Harding the Ieſuite, the booke of Martyrs by Fox, Calvins Inſt and others, publiſhed by the autho­rity of this kingdome, which may ſomewhat informe 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, Iulianus, and others, old foes of the Goſpell, 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 beleeved, or what was their meaning. Iew. Def. Fol. 443.

They adde alſo, which they enlarge with all kind of ſpight, that they be men of trouble, that they plucke the Sword and Scepter out of the Kings hands, that they arme the people, that they overthrow judgement places, deſtroy the Lawes, make havock of poſſeſſions, ſeeke to make the people Princes, turne all things upſide downe; and to be ſhort, that they would have nothing in good frame and order in a Common-wealth. They have often ſet on fire Princes hearts with theſe words; to the end, that they might quench the light of the Goſpell 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 thinke he ſaw his deadly enemie as often as he ſaw any of them. Ibid. Fo 440.

But Chriſt himſelfe, 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 Caeſars; yet was he charged with ſedi­tion, and accuſed to deviſe ſome conſpiracie, and to ſeeke wayes to get the kingdome: and thereupon they cryed with open mouth againſt him: If thou let this man eſcape, thou art not Caeſars friend. The like blame was charged upon the Apoſtles, that they did diſquiet the people, and ſtirred up the multitude to rebell: Thus did Hamon bring the Nation of the Iewes into the hatred of the King, becauſe ſaid he, they were a rebellious and ſtubborne people, and deſpiſed the Ordinances and Commandements of Princes. Tertullian ſaith that in his time it was the generall accuſati­on of all Chriſtians, whilſt be lived that they were Traytors, Rebells &c. 4Wherefore if now a dayes the truth be evill ſpoken of, and being the ſame truth it was then; and like diſpitefully vſed as it was in time paſt, it cannot ſeeme a new or an unwonted matter Ibid: Fol. 440.441.

It is not impertinent, to take notice of the plots and deſignes uſed by the Biſhops againſt the Mernidolians in the 2 volume of the booke of Martyrs, we muſt goe about (ſay they) with all our endea­vour, power and pollicie &c. 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 bloud Royall once to open their mouths againſt us, and our Eccleſiaſticall ſtate. Againſt the Nobilitie we muſt attempt nothing raſhly, but we muſt ſeeke all the meanes we can to pleaſe them, for they are our ſheild, fortreſſe &c. many of them doe both thinke and ſpeake evill of us, and are of theſe new Goſ­pellers, we muſt not exaſperate them againſt us in any caſe, but ſeeke to winne 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 livings, which we now wealthily enjoy, ſo we ſhall come to be contemned and diſpiſed of all men, even of theſe Peſants, and we ſhould be counted no true Paſtors of the Church. The ſtorme commeth from the North, the winds blow and beate upon our houſe, our eſtimation, and authoritie is abaſed; our juriſdiction decayed, the ordinances of the Church diſpiſed, wherefore are we ſet over Nations, and Kingdomes, but to roote out and deſtroy, ſubuert, and overthrow whatſoever is againſt us. Let us therefore now awake, and ſtand ſtoutly to the right of our poſſeſ­ſions, to roote out the memorie 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 witneſſe 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 owne charges one hundred men well horſed, with furniture thereto belonging to the utter diſtruction and ſubverſion of theſe wicked and curſed caitiffs.

That prerogative and cheiftie, that is, and ever hath beene dew to a Prince by the ordinance, & word of God is, to be the nurſe of Gods true Religion, to make Lawes for the good, and peace of Church, and Common-wealth, to ſee them dewly executed to puniſh ſuch as be offenders, and to cheriſh the good. Iew: def: Fol. 15.

The King becauſe he is the Vicar of the higheſt King, is appointed for this purpoſe to rule the earthly kingdome, and the Lords people, to governe the Church and defend it from injuries, to plucke away the wicked doers and utterly to deſtroy them: which unleſſe he doe, the name of a King agreeth not to him; but he looſeth the name of a King. It is conuenient to call them Kings, who vigillantly defend, and governe the Church of God, and his people. A King ought to ſet up good Lawes and cuſtomes, ſuch as be wholeſome, and approoved; ſuch as be otherwiſe to repeale them, and thruſt them out of his kingdome. All theſe things ought a king in his owne perſon5 to do, taking his oath upon the Evangeliſts, ſwearing in the preſence of the whole State of the Realme, as well of the temporality as ſpiritualtie, be­fore he be Crowned. Fox. voll. I. Fol. 214.

In every well ordered Common-wealth it ought ſpecially to be deſired that the whole Realme ſhould be of more authority then the King: which if it happen contrary, it were not to be called a kingdome, but a tyranny. A king is not of more authoritie then his kingdome. A king to be of more au­thority then his kingdom were too abſurd. For oftentimes kings who do wickedly governe the Common-wealth and exerciſe cruelty are deprived of their kingdomes. Ibid: Fol: 879.

For if we doe ſee a King ſo to diſpiſe and contemne the Lawes, violent­ly ſpoyle and rob his ſubjects &c. do not the Nobles of the kingdom aſſem­ble together depoſing him from his kingdome, ſet up another in his place, which ſhall ſweare to rule and governe uprightly and to be obedient to his Lawes? Ibid: Fol. 880.

The Brittiſh Nobilitie combine themſelves, depoſe Vertigerne for his improvident admiſſion of the Saxons, & elect Vertimer his ſon. Dan: Fol. 7 See the lives and raignes 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 Lawes, for ſuch as do ſo ſay, are but flatterers, which do talke otherwiſe then they thinke: for albeit they ſay the moderation of the Law is alwayes in the Kings power: that doe I thus underſtand; that when as reaſon ſhall perſwade he ought to digreſſe from the rigour of the Law, for he is called a king which careth and provi­deth for the Common-wealth, taketh pleaſure in the commoditie and pro­fit of his ſubjects, and in all his doings hath reſpect to the commodity of thoſe over whom he ruleth, which if he doe not, he is not to be counted a King, but a tyrant, whoſe propertie it is onely to ſeeke his owne profit: for in this point a King differeth from a tyrant, that the one ſeeketh the com­moditie and profit of thoſe whom he ruleth, and the other only his owne. The which to make more manifeſt the cauſe is alſo to be alledged, where­fore kings were ordained: at the beginning (Cicero ſaith) it is certaine there was a time when as the people lived without kings, but afterwards, when lands and poſſeſſions began to be divided, according to the cuſtome of every Nation: then were kings ordained for none other cauſe, but onely to exerciſe juſtice; for when as the common people were oppreſſed, by rich and mighty men, they ranne by and by to ſome good and vertuous man which ſhould defend the poore from injurie, and ordaine lawes, whereby the poore and rich might dwell together: but when as yet under the rule of kings, the people were often times oppreſſed, Lawes were ordained, & inſtituted, the which ſhould judge, neither for hatred nor favour, and give like eare unto the poore, and unto the rich, wherby we underſtand and know that not onely the people, but alſo the King to be ſubject to the Lawes, Fox voll: 1. Fol. 880.

The Lawes are Iuracoronae or Iura Regia becauſe ſaith Braſton a learned6 Iudge 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 Crowne of England, deſcends to the next of bloud, onely by the cuſtome, and Law of Kingdome; for the Succeſſor is not ſaid proper­ly to be the heyre of the King, but of the Kingdome, which makes him ſo. Dan: Fol. 29.

Its a harſh thing to a power, that hath once gotten out into the wide liberty of its will, to heare of any reducing, to its circle, not conſidering, how they who inherit offices, ſucceed in the obligation of them, and that the moſt cer­taine meanes to preſerve unto a King his Kingdome, is to poſſeſſe them with the ſame conditions that he hath inherited them. Ibid: Fol. 121.

Such of the Pylots Royall of this Land as have made uſe of, and relyed upon the ancient Lawes, and long ſettled Cuſtomes of this nation, for their Card and Compaſſe, for the guiding of the Barke of this Common-wealth, have moſt honourably, and proſpercuſly ſayled through all the moſt diffi­cult, and dangerous paſſages, and rougheſt billowes, in the moſt boiſterous ſtormes: and at length have atived at their deſired haven, with infinite glory to themſelves, and the nation. And ſuch who willfully, or ſeducedly re­jected, and contemned thoſe Lawes, and cuſtoms, were during all, or the moſt part of their Reignes, toſt, and turmoyled, both they, and the whole Kingdome in moſt wofull ſort, to the very period of iminent, and jrrevo­cable deſtruction of themſelves, and the loſſe of the ſtate.

The excellent fruite of Parliaments in this ſtate, at all times, and that thoſe Princes, who were moſt converſant in them, were alwayes 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 proceedings of the Ro­mans, was, quodnon in communi couſuelerint; and the Scripture ſaith, By wiſe counſell thou ſhalt make thy war, & that in the multitude of Councellours there is ſafetie. And as Sir Walter Raleigh ſpake it, ſhall ever be my prayer, that our King embrace the Councell of honour and ſafetie, and let other Princes embrace that of force.

Our King (ſaith Commines) is the King in the world, who hath leaſt cauſe to alledge, that he hath privilidges to leavie 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 doings of men be judged, yet the Lord did as well execute his work by them, when he did break the bloudy Septers of proud kings, and overthrow their intollerable governments. Let Princes heare and be afraid; but we, in the meane time, muſt take great heed that we do not deſpiſe, or offend, that the authority of Magiſtrates ful of reverend Majeſty, which God hath eſtabliſhed with moſt weighty decrees, although it re­maine7 with moſt unworthy men; and which do with their wickedneſſe ſo fat as in them is, defile it: For though the correcting of unbridled government be the revengment of the Lord, Let us not thinke by and by, that it is committed to us, to whom is given no other commandement but to obey and ſuffer: I ſpeake alway of private men, for if there be at this time any Magi­ſtrats for the behalfe 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 Realme, 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 affirme, that if they winke at Kings wilfully, raging over, and treading downe the poore communalty; 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 authoritie of Governors, this is alwayes to be excepted, yea chiefly to be obſerved, that it doe not lead us away from obeying him, to whoſe will the deſires of all Kings ought to be ſubject, to whoſe decrees all the commandements ought to yeeld, to whoſe Majeſtie their maces ought to be ſubmitted. And truly, how unorderly were it for the ſatisfying of men, to runne 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 authoritie 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 accompt be made of it, neither let us herein any thing ſtay upon all that dignity wherewith the Magiſtrates excell, to which there is no wrong done, when it is brought into order of ſubjection, in compariſon of that ſingular, and truly Soveraigne power of God. Daniell 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 commande­ment 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 lawfull forthem to refuſe any thing that is commanded them of their Princes; As though God had reſigned his power to mortall 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 performe that obedience which the Lord requireth when we ſuffer any thing, rather then ſwerne from Godlines, for we were therefore redeemed of Chriſt, with ſo great a price as our redemption coſt him, that we ſhould not yeeld our ſelves 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 Kings eſtate, and diverſe of meane calling8 and leſſe honeſty ſay its treaſon to make mention of the aſſembling of eſtates, and a thing tending to the dimunition of the Kings authority: but they them­ſelves worke treaſon againſt God, the King, and the Common-wealth; neither doe any uſe thoſe ſpeeches, but ſuch as are in authoritie without deſert, and un­worthy thereof; or ſuch as, feare great aſſemblies, leſt their doings 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 Iames; If the Court of Parliament compounded according to the anciently accuſtomed courſe, be the moſt ſtately, honourable, Magnificent, aſſured com­pleate, abſolute, and approoved Councell, that the Kings of this Land can aſ­ſemble for their ſafeſt adviſe and moſt conſtant reſolution not onely for the ſupportation, & preſervation of the Laws, but therwith alſo of the Soveraigne honour, Majeſty and dignity royall, & of all other affaires concerning the ſtate both of Church and Common-wealth, what ſhall we then ſay of ſuch perſons who having by favour, fate, or otherwiſe crept into the boſome and eares of Princes: or others being truſted in their Soveraignes intimate, or more remote counſels, have applyed themſelves, or hereafter for their owne private and ſiniſter ends, and purpoſes; ſhall apply themſelves by their ſuggeſtions, or adulations, to overthrow and fruſtrate thoſe Lawes and cuſtomes, and frame of government of this nation ſo long ſince, ſo ſolemnly, ſo ſacredly eſtabliſhed; Surely we muſt needs cenſure them to be guiltie of the violation, firſt of the holy Commands of God, next of the Lawes 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 Common-wealth, 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 leſſe to be abhorred of all men, then he that ſhould poyſon a fountaine whereof all men ſhould drinke; and that the puniſhment of a wicked Councellour is a debt due to the Common-wealth, which hath beene 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 diverſe Hiſtories do appeare.

We never armed the people, nor taught them to rebell againſt their Prince, we teach them as Saint Paul doth, to be ſubject to the higher Powers, not only for feare 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 onely to defend themſelves by all lawfull meanes, againſt oppreſſion as did David againſt King Saul, and as the Nobles in France did; they ſought not to kill, but to ſave their owne lives. Iew. Def. Fol. 18.

The Kingdomes and States of the world, have their ſeverall compoſitions & agresements; the ſubject may Arme himſelfe againſt his Prince by the common advice, and by the publike authoritie of the Realme. The Nobles in Scotland in the time of the Queene, neither drew the ſword, nor attempted force againſt the Prince, they ſought onely the continuance of Gods undoubted truth, & the defence of their own lives, againſt your Batharous and Cruell invaſions. Is it9 Lawfull to draw the Sword in defence of the Pope, and not lawfull 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 Gods 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 rebell againſt, but to helpe Caeſar. Ibid. Fol. 20.

The limits both of the Magiſtrates Commanding and our obeying, are theſe two. Piety and Charitie, contrary to theſe, muſt neither they command, nor we do; when the Kings Commandement paſſed theſe limits, the Midwives would not obey, and the Lord bleſſed them for it: heere 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: Fol 52.54.

There being a bloudy & cruell arreſt procured againſt the Walldoes, by the Biſhops of that time from their Soveraigne the Duke, againſt man, woman, & child, to roote, utterly out them and their poſteritie, and that only for the profeſſion of the truth, the Goſpell of Chriſt, and their cloſe walking with it, they at the firſt ſcrupuled, whether or no they might take up armes for their own defence againſt that cruell arreſt, and the exe­cutioners of it, holding at the firſt that it was their part and dutie to be only as ſufferers under their enemies crueltie: but when the buſines came into conſultation amongſt them and their divines; having undergone many of their cruelties, at the length they reſolved it was, and might be Lawfull for them by the word of God to defend them­ſelves, wives, and children, and their eſtates from this cruell arreſt proſecuted againſt them, by the authority of their Prince and governour, and ſo by the helpe and bleſſing of Almighty God did defend and free themſelves in a marvailous manner of thoſe their enemies, and yet continued their ſupplications to the Duke for the ſtay of ſuch his pro­ceedings as in the ſtory may be ſeene at large. Fox. Voll. 2.

The Princes of Germany being wrongfully and contrarie to the Law of Armes inva­ded by the Emperous, were forced, being free Princes, by the Law of Nature to draw the ſword in their own defence. Iew: Deff. Fol. 442.

In inWard band and obedience to God, their is no King, nor Prince indeed, nor may be any. In civill 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 Gods will, there God is only the King, and the King be he never ſo mighty is but a ſubject Ib: Fol. 446.

Iulius Caeſar a Heathen Prince ſaith of himſelfe, touching all other affaires that ought to be taken in hand, for your ſakes I am both your Conſull 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 ſayes, the King is to beleeve the generall Counſel of the King­dome and to prefer it before his own affection, or other ſiniſter Councell, for ſingular Authority begets but generall oppreſſion, and if Princes may be unhappy in any thing, to tainely they are unhappy in nothing more then in ſuffering themſelves to be thus in­doſed; and where any man ſhall give a King perillous advice, as may either cauſe a re­bellion, or draw the peoples love from the King, that King ought to baniſh ſuch a man. 10Thoſe Parliaments wherein the Kings of this Land, have ſatisfied the people, as they have beene ever proſperous, ſo where the King hath reſtrained the houſe, the con­trarie hath happened: For the Kings atchivements in his Parliament were the ready preparations to his ruine. And when ſuch things fall out, the Kings judgement is not examined, but their Knaverie that abuſed the King: ſhall it be called a diſ­honour for the King to yeeld to the honeſt deſires of his ſubjects. Thoſe that tell the King theſe tales, feares their owne diſhonour, and not the Kings; for the honour of the King is Supreame, and being guarded by Iuſtice and Piety, it cannot receive neither wound nor ſtaine: 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 Roomes. When the King leaves himſelfe 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 loſſe to the King to be beloved of the Commons, Certainly its farre more happy for a Soveraigne Prince, that a ſubject open his Purſe willingly, then that the ſame be opened with violence. Thus he in his Dialogue. Betweene Counc. and Inſt.

But by the way it is to be noted, that tyrants are to be reſiſted two manner of wayes, one is when ſubjects doe improove wicked decrees, as thoſe three young men of whom Daniell ſpeaketh refuſed to adore the Image erected by the Tyrant. &c. The other way to reſiſt Tyrants is when ſubjects fly unto their weapons, where­by they remoove away wicked Commandements.

Here a queſtion is mooved, whether it be Lawfull 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 cheife head, whether King, or Em­perour or any other Monarch.

For ſome are ſubject ſimply, ſome are Magiſtrates, next to the cheife Magiſtrate, and theſe are called popular Magiſtrates, ſuch were in times paſt at Lacedemonia, the Ephors: at Athens; the Demarches &c. 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 neede required, to bridle the Raging deſires of Kings, and Monarchs, when they ſet downe any thing againſt the Lawes and Religion, theſe I ſay, both may, yea and are bound, firſt by Councell, ſo much as may be to ſet themſelves againſt Tyrants, and by their wiſedome ſtop their fooliſh enterpriſes: But if by their wiſe Councell they prevaile nothing with the Tyrants, then are they bound, yea with weapons to defend godly ſubjects, remoove away idolatry, and reſtore true Religion, which things if they do not, they diſcharge their duties but fraudulently.

And although the Church doth not encreaſe by warres, yet outward violence, which is offered to Religion by Tyrants, may by the Magiſtrate, placed beweene the cheife 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 doe confirme, wherefore let the Magiſtrates, and Moderatours of the cheife heads have this ſaying of the Lord before their eyes. Give unto Caeſar. &c. Nich. Hem: in his ex­poſition of the 84. Pſ. Fol 431. 432.

In all that preſcription and ordinance, ordeyned and ſet downe by God concerning11 the Office of Kings, there is no mention made of any liberty that he giveth them to live after their own luſts, and to doe every thing that ſeemeth them good in their owne eyes, but he enjoyneth them expreſly to have alwayes with them, the booke of this Law, &c.

As for Civill and Naturall Lawes, 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 Lawes by reaſon of their Equitie and Iuſtice: And if (as Plato ſaith) the Lawes ought to be above the Prince, not the Prince above the Lawes, it is moſt manifeſt that the Prince is tyed unto the Lawes, otherwiſe the Government which he ſwayeth cannot be Lawfull or Commendable.

And if the Magiſtrate is, or ought to be a ſpeaking Law, and ought to maintaine the Authoritie, and Credit thereof by dew and upright Adminiſtration of Iuſtice, for if he did not this he were a dumb Law and without life, how is it poſſible that he ſhould make it of authoritie and force with others, if he deſpiſed and tranſgreſſeth it himſelfe? David did never aſſume ſo much to himſelfe, as to deſire to have liberty to doe what him liſted in his Kingdome, but willingly ſubmitted himſelfe 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 Bargaine both parties are bound to each other by a mutuall bond, to performe 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 ſworne to maintaine and defend true Religion, the Eſtate of Iuſtice, the Peace and Tranquilitie of their Subjects, and the Rights and Priviledges of the Realme. Whereas David was by the Prophet Nathan reprooved for his Adultrie and murther he nei­ther uſed any excuſe, nor alledged any priviledge whereby, he was exempted from the rigour of the Law to juſtifie his fact! But freely confeſſed without any cloake, that he had ſinned. Theatre of Gods 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 equitie towards their people.

The Holy and Iuſt Commandements of God are, Thou ſhalt not kill, Thou ſhalt not ſteale, thou ſhalt not Covet, nor deſire, &c. And Chriſt came not to deſtroy but to fulfill the Law, as appeares by that, Give unto Caeſar, the things that are Caeſars, then all things are not at Caeſars 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 peoples inheritance; nor thruſt them out of their poſſeſſion, but he ſhall cauſe his ſonnes to inherit of his owne 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 ſpeakes. And yet, that the Prince may Command or De­mand our Purſes, Perſons, and Cattle at pleaſure, and that the People muſt neither ſhun nor ſhrinck from either, is good Biſhops doctrine now a dayes.

Now God ſpake theſe words and ſaid: Thou &c, and is there any exceptions of Perſons with God? What man is exempted, or priviledged from giving obedience thereunto: Surely none that I know. If any be let the man be pointed out. And as the12 Commandements of Almightie God are Negative Commands; Thou ſhalt not: So alſo do they on the contrarie include an affirmative Precept. Thou ſhalt preſerve from Killing, and Deſtruction, againſt all wilfull and unlawfull Acts of man, what ever he be, thy Eſtate and Life. For the Body is more worth then Rayment. And all may know that our Lawes do hold that Man guiltleſſe, who thus ſtanding in his owne defence, may happily be a meanes of taking away his life, who gave the offence. And thus ſure­ly is the Law of Nature too.

Yet ſuch hath lately bin the Develiſh policie, of thoſe who would be accompted the holy fathers of our Church, that our Godly Miniſters muſt not expound the Catichiſ­me, and ſo not the Ten Commandements 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 Graces elbowes, 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, &c. But I may. Thou ſhalt not Kill, Steale, 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 ſudaine; they brought Bricks and Morter a pace, but God confounded their language, and will ſtill confound their enterptiſes to their confuſion, Maugre all their ſubtile inſinuations and malicious Councels and undertakings. 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 Angell, reprooved by his Aſſe, and ſlaine by the ſword, as appeares by his ſtory.

Theſe Peeces were gleaned for private uſe, and to give an account to friends of my thoughts and reſolutions concerning this buſines, ſo much at this time queſtioned: by which we may ſee, that they are not new things, as ſome would make us beleeve, but that they are the old received truths of our beſt Divines, and Hiſtorians. That they come into publicke is becauſe I have met with ſome Collections dedicated to all duti­full ſubjects by D. O. Who ſpareth not to Stigmatize and brand with Puritane, Ieſui­•iſme-puritan, breakers downe of the wall of Sion, batterers of the Courts of Princes, ſeditious, and the like, Calvin, Iewell, Fox, and others of Reverend, and Grave eſteeme, as appeares by their workes and writings, which have beene generally well approved of, and allowed by the authority of this our Kingdome: a part of which the fore­going Collections are as may be ſeene: whoſe goverment I ſhall ever preferre, before ſuch Headie, Raſh, Childiſh and Scandalouſly beguiling lines as thoſe of D. O. are. For by his quotations in that part, to the dutifull Subjects, he would make the world beleeve, that Iewell, Rabington, and Fox, with others ſpeake with him, which if true in theſe three, Let the Readers judge; the others I have not, nor thinke it worth my time to examine; ſeeing his ſencere dealing, which he there profeſſeth, is ſo groſſe and ſhamefull in theſe. And that, in his 27.28. & 29. Pag. Where he firſt confeſſeth that Calvin doth very Learnedly and Chriſtianly intreate of the Authority of Princes, and the dutie of Subjects: yet when Calvin and others there quoted by himſelfe ſpeake contrarie unto him, then its a Puritane dangerous errour, harſh and delivered in obſcure and doubtfull termes, a ſeditious gangreene, derived from Rome, Lacedemon, and Athens, whereby the Kings of Chriſtendome are dayly crucified (as Chriſt their13 Lord was) betweene two Theeves, the Papiſt, and the Puritan, and a deadly poyſon prepared for Princes whom they in their owne irreligious, and Traiterous hearts ſhall condemne for Tyranny.

I ſhall here give you an account of ſome, whom himſelfe 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 Authoritie, that hath Lawfull power, as the Apoſtle teacheth, beareth not the Sword in vaine, to whom every Soule muſt be ſubject, but whoſoever I ſay, ſayes D. O. without and beſide ▪ the Princes Authoritie beareth the ſword ſhall periſh by the ſword.

Chriſtopher Goodman ſayes he Pag. 28. Publiſhed a Treatiſe of obedience at Geneva, not without the very good liking and approbation of the beſt learned of that Citie Wherein he affirmeth that if Magiſtrates offend Gods Law themſelves, and Com­mand others to do the like, they looſe that honor, 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 Sayes 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 Superiours to the Prince, yea they may judge his actions, and if he make reſiſtance, puniſh him by forceable meanes.

Bucanus (whoſe booke was publiſhed at the requeſt and with the approbation of Beza, and Goulartius, maine Pillars of the Church of Geneva) ſaith, that they who beare any part of Office in the publike Adminiſtration of the Common-wealth, as the Overſeers, Senators, Conſulls, Peeres, or Tribunes, may reſtraine the inſolency of evill Kings.

In his 29. Pag. Inferiour Magiſtrates (ſaith Iohannes Baptiſta Ficklerus, are the de­fendors and Protectors of the Lawes, and Rights of the State, and have Authoritie, if need require, to Correct, and puniſh the Supreame King.

An Engliſh Fugitive (ſaith he) who was the Author of the Booke De juſta abdica­tione Henrici Tertij. Affirmeth, that all the Majeſty o•the Kingdome is in the aſſembly of Stateſmen, to whom it belongeth to make Covenants with God, to diſpoſe of the affaires of the Kingdome, to appoint matters pertayning to warre, and peace, to bridle the Kingly power, and ſettle all things that belong to publike Government.

And the moſt ſeditious Dolemon (as he ſtiles him) ſaith, that all humane Law and order Naturall, Nationall, and Poſſitive, doe teach that the Common-wealth which gave Kings their Authoritie for the Common good, may reſtraine, 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 tels me where I may finde it in D. Mourton, and that it prove ſo, I dare not give him ſo much credit; becauſe he appeares to be faultie by what he hath already ſpoken. I preſume rather to give credit to Calvin, Iewell, Fox, and the reſt, who are of the ſame opinion with theſe he hath quoted, their opinions being allowed of, and publiſhed by the authority14 of our owne Kingdome, which (till better ſatisfaction) muſt beare ſway with me.

He ſayes 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, Councells, and other writers, as he hath prooved in the ſix former Chapters: wherein the holy Texts of Scripture, which the Papiſts and the Puritans doe damnably abuſe againſt the Eccleſiaſticall, and civill authority of Kings, ſhall be anſwered by the Godly Proteſtants. Her's a great cry, yet but little Wooll, if he had, or could doe that which he heere profeſſes, he hath done, to proove what he ſayes, as he ſhould do, it were ſomewhat: but he ſhowes not, neither againſt what Law, what Goſpell, 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.