The first Moderating Condition.

When the Superiour Magistrate doth degenerate and become a Tyrant.

This is not to provide a remedy against evill Kings, but to help forwards and add to the publique 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 Cruell Tyrant. In this variety therefore of Opinions, the question will be, Whether hath he degenerated? you affirme: I deny: Therefore the Accuser is to be brought forth, the guilty Arraig­ned, the Witnesses Produced, and this before a Compe­tent [Page 13]Judge,There is none on Earth under God, that can be a compe­tent Judge ouer Princes. such as indeed there is not any on Earth un­der God; which, Scripture teacheth, the Church belei­veth, Reason perswadeth, and the Publique 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 vilifie 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 Supreame 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, pray'd for the Divine Mercy, saying, Against thee onely have I sinned; For I acknowledge none other my Supe­riour on Earth save thee alone, besides thee I have no Judge, who may or can compell me to Tryall, Sentence, or Punishment for my wickednesse. Whence is that of the Poet.

Reason Perswadeth, The King is Head of the Body Politique, the Members neither ought to Judge the Head, because they are below it; neither may they cut [Page 14]it off, because thereby they even cease to be Members.

The publique safety requireth, The King being con­demn'd, will not yeeld 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 Souldiers, and will in Fury Vindicate the injury that is offered him with Fire and Sword, and (which is often found true by direfull experiments) His Kingdome being lost, the ruine of the Common-wealth is to Him a miserable Comfort, and sad rejoycing.

Evill Princes seldom remo­ved by vio­lence, with benefit to the Common-wealth.Grant (which yet is not to be granted) that a Tyrant may be reduced into Order, or ejected out of His King­dome by the Inferiour Magistrate; yet is He neither re­duced nor ejected, without great dammage to the Com­mon-wealth▪ the Death of Caesar brought no remedy to the Romans, but a greater mischiefe. Nero perished, but with no good successe; 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 chang'd 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 cryed out, Suffer, oh suffer them to be: these being full suck lesse, but being struck off others will come on, which feed more hungerly, and bite more sharply. Histories do relate, That many Tyrants have been expold, many [Page 15]slain, but seldome with benefit to the Common-wealth.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 lesse 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 fore-runner 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 publique mischiefe: 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, ought to be suffe­red; and may not be abrogated, but by him, who alone doth unloose the Bond of Kings, and girdeth their Loines with a Girdle, Job. 12.18. Solomon sinned most wicked­ly, by Polygamy and Idolatry, without the diminution of His Majesty, or amission of his Kingdome; Ahab Tyrannously murdered Naboth, persecuted the Pro­phets with Exile and Death; he banished Gods true Re­ligion, and by his Authority established Baals false Wor­ship, whom neither the Inseriour Magistrate, nor consent of the People presumed to represse for his Tyranny. I [Page 16]confesse 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 Common-wealth. 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 tels us, ‘That cer­tainly if it be lawfull to cast out of their Kingdomes those who rule wickedly; no Princes or Kings will any where be safe; for although they govern justly and piously, yet can they not alway satisfie the People. loc. com. Clas. 4. c. 20.’ p-965. Neither doth this moderating condition swerve more from true Divinity, then from Civill Policy; as Bodine hath observed, ‘de Repub. l. 2. c. 5. If the Prince be absolutely supreame, as are the true Monarchs of France, Spaine, England, Scotland, Æthiopia, Turcia, Persia, Muscovia, whose Power is not doubtfully questioned, nor their high Soveraignty with any of their Subjects divided; in this case it is no waies lawfull for any one in particular, or for all in generall, 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, Colledges, Orders, and Communi­ties doth cease; as we had said before, and shall speak more fully afterwards: Thus Bodine.’

The Second Moderating Condition.

When he will inforce them, or others of his Subjects to ma­nifest Idolatry, or Blasphemy.

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, Chrysostome, 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 himselfe in all things (not forbidden by the Divine Law) to Tiberius, Herod, Pilate; He himselfe performed all the duties of Subjection, and gave command that all Christians should performe 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 Mar­tyrdome, 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 then that they would slay [Page 18]any: as that Roman Clement relates it, recognition, lib. 1. f. 9. With the Sect of Christians (saith Tertullian) it is lawfull to be slain it is not lawfull to slay, in Apolog. None of us (saith Cyprian) when he is apprehended, resisteth; al­though our number be the greater, ad Demetrianum. The Souldiers under Julian the Apostate (saith Augustine) did distinguish the Lord Eternall from the Lord Tempo­rall; and yet for the Lord Eternall, they were subject also to the Lord Temporall, Upon Ps. 124.

Because I fear God (saith Gregory the Great) I fear to intermeddle in the Death of the Lombards, 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 observancy, than you in your in­solency; and that I should chuse 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 bosome, or thy Friend, which is as thine own Soule, entice thee secretly; saying, Let us go and serve other goods, &c. The Law is expresse 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 it selfe to them therefore the Son is not bound to appeach his Fa­ther, nor the Wife her Husband, nor the Servant his Ma­ster, secretly inticing, or forcibly compelling him to Ido­latry and although the appeachment of Father, Hus­band or Master is not expresly forbidden; yet because God gave an absolute and perfect Law, to which nothing may be added, and from which nothing may be detracted; [Page 19]that is understood to be forbidden, which is not exprest; but especially because, Penall Laws are to be restrained, as Tostatus hath it upon Deut. 13. q. 3. That which is not lawfull 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 Com­mon-wealth, and the supreame 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 Righteousnesse sake; then are they not Blessed, who will not suffer Persecution for Righteousnesse sake; because, in that they doe nor suffer, but rise up against their Persecutors, they are convinced of sinne, and by sinning get to themselves Damnation.

The Third Moderating Condition.

When some horrible injury is offered them.

Christ himselfe 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 Catholique 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 himselfe will witnesse it, [Page 20]who writing about the Yeare 350. saith,When Chri­stians first began to be Antimonar­chians. Hee 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 souldier 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 Catholiks, did the Faithfull 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 mankinde, 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 ruine of the Faith, and almost utter de­struction of Christianity it selfe.

Paraeus con­demned by King James, the Bishop of London and his Clergy, and by the whole Uni­versitie of Oxford.From whence it was, that the most Soveraign King, Head (under Christ) of the Church of England, the true Defendor of the Catholique 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 it selfe) together with his whole Clergy, condemned this your fourth question, concer­ning the Civill Power of Heresie and Sedition. Your foure Propositions, brought to strict Examination, the Universitie of Oxford did not weigh in a Popular Scale, but corrected them by the Gold-Smiths Ballance; and that by a Publike Decree of the whole Universitie.

Why might not our Soveraign King commit to the revenging Flames? why might not the Orthodox Bishop passe sentence and condemne? why might not the Aca­demian [Page 21]Muses altogether banish? what Christ, the Apo­stles, Fathers, Schoolemen, 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 hand­full.

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

Apostles. ‘Peter. This is thankworthy, if a Man for Conscience to­wards God endure griefe 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 worke our revenge abun­dantly with a few fire-brands, were it a thing lawfull with us to render evill for evill, 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 onely reme­dy against the Persecutors, in Julian. orat. 1. They had other remedy (Paraeus being Judge) If Julian the Apo­state, the vilest of Emperours, had offered some hainous 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 hainous injury offe­red by the Arrian Emperor.’

Prosper of Aquitania. Let present evils be endured, till the promised blisse be obtained; let the unfaithfull be born with by the faithfull, 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 dulnesse cannot appre­hend it.

Bernard. If all the World should conspire against me, to force me to attempt any thing against the Royall Majesty, yet would I fear God, and not dare rashly to offend the King ordain'd 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 heare no admonitions for Amendment or Restitution, as Robert Gaguinus hath it, lib. 6. without doubt either Bernard err'd, or Paraeus dotes.

School-men. Let us turn aside (if you please) into the Schooles, where presently will meet us our Countryman, Alexan­der de Hales, who concerning the Duty of Subjects to­wards their Princes, has these words: The evill ought to be subject for the fault of their unreasonablenesse; but the good f [...]r that Duty they owe to the Divine Ordinance, and the benefit of purging themselves. From whence Ambrose upon that, Princes are not a terrour, &c. If the Prince be good, he doth not punish, but love him that doth well; but if he be evill, he doth not hurt, but purge: he is not there­fore [Page 23]a terrour to him that doth well: But the wicked ought to fear, because Princes are appointed to punish the wicked. Thus he, part. 3. quest. 48. memb. 2. art. 1. Dost thou heare (Paraeus) the Power of the Superiour, though cru­ell and unjust, doth not hurt, but purge the Righteous.

Will you heare Aquinas? The Faith of Christ is the beginning and cause of Righteousnesse, and therefore by the Faith of Christ, the order of Justice is not abrogated, but confirmed: and the order of Justice requires, that the In­feriours obey the Superiours, otherwise the state of humane affairs cannot be preserved▪ and therefore the Faithfull, 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 Superiours to the Inferiours 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 Faithfull Flock of Christ, long since, and at this Day obey the Turk, not without horrible injury, yet are they Subject, and alwaies have been, not for wrath, but for Conscience sake; and amongst the Protestants, Lu­ther, Melancthon, Brentius, Cranmer Archbishop of Canter­bury, Tyndall, and Barnes doe condemne this error with an Anathema. To whom I add the famous Example of a brave Prince; an Example acceptable to God, whol­some for the Common-wealth, honourable to the Prince: which I would have thee Reade (Paraeus, that thou mayst learn to be wise) inBerchet, 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 briefe, When in France (after the Massa­cre in Paris) the reformed Religion seem'd as it were de­serted and almost extinct (which I thinke could not be [Page 24] done without horrible injury: A certain King, powerfull in strength, rich in Gold, and dreadfull in his Navy; with whom when the King of France was at odds, he dispacht a solemne Embassage to Henry King of Navarre, and other Protestants it was commanded the Embassadors, that they should set the Protestants and Papists at strife together, and to Arme 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 fore-run the Day of the Lord. The Embassadors offered large, rich, and bountifull Conditions, amongst the rest there was ten­der'd three hundred thousand Crowns in readinesse to make preparation of War, and a necessary summe for continuing the War was to be payd every Moneth. Henry a faithfull Christian, a good Prince, de prived of his Wife, removed from the publique Administration of the Common-wealth, and for whose sake, the King had banisht 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 Annoyn­ted; he would have none of their Gold, he refused the Condi­tions, and dismist the Embassadors; as Witnesse of his Faith towards God, his faithfulnesse 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 Inferiour Magistrate as well as others, yet because a Lawfull Power was wanting to Henry (which you Dream to be ordinary) against the Power ordained by God; he chose rather according to Christs precept, to suffer a Greivous Injury with patience, [Page 25]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 evill, and not to represse 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 abhorre, who are averse from the Tyranny of the Papall 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 doe 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 lawfull 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 chastice and correct the injustice of the sentence by the severity of his eternall Justice: Thus he, lib. 3. c. 10. Remember (Paraeus) this your horrible injury, and repent.

The Fourth Moderating Condition.

If they cannot otherwise be safe in their Fortunes, Lives, and Consciences.

O the Blindnesse 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 undergoe 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 Hereticall Kings.

The first Moderating Condition.

That under pretence of Religion or Justice, they seek not their own.

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 Mens Goods, yet obtains them not, unlesse he pretend justice and Religion. Lucifer himself doth not deceive Men, but as transformed into an Angell of Light; neither doth Vice deceive any Man, unlesse it assume the name of Honesty.

What need of pretence Paraeus? Rebellion it self 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 [Page 27]Age were not an eye-witnesse of this Religious Justice. Let an inferiour Magistrate inforce his Superiour 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 prayse worthy, and that not in one place alone, but almost in every page of foure Books, which he composed to the envie of one Prince, and the injury of all Kings.

Traytors magnified by the Pa­pists.Let Parry draw his Dagger; he shall forthwith re­ceive Apostolicall Benediction, for the Remission of his sins, and Salvation of his Soule. Let a Monke stab a King, he shall be extold in the prayses of slaying Holo­fernes, even this in the Consistory of the Pope.

Let a Traytor attempt the Destruction of King and Kingdom by Gunpowder, he shall be inserted into the Catalogue of Martyrs. Let Castellus strik 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 Elogy of John Boucher; heare ye Ca­tholike men what the Father the Jesuite 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. Heare also a noble payre of Puritan Brothers, Were it lawfull for me to make a Law; I would command rewards to be appointed to the slayers of Tyrants, not onely 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 [Page 28]safety of the Commonwealth, ought to adjoyne themselves to the inferiour Magistrate, against the Supreame; 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 adjoyned not them­selves to him. Thus Danaeus de politia Christiana, lib. 6. pag. 460.

Who doth not abhorre this monstrous kind of Do­ctrines? in disproving whereof, he doth but misuse his pains, who abounds with leisure and Learning. Let passe this pretence (Paraeus) it is not lawfull 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 Gospell 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 lawfull, long since, for Moses in the behalfe of his Brother; that which was not lawfull for Peter, in the behalfe of his Master, and the Religion of Christ▪ is not at this day lawfull for any man, for Religions sake, whether it be Roman or Reformed; un­lesse it be by a New Gospel, not yet fully reveal'd to the Christian World. That Decree of the ancient Coun­cell [Page 29]held at Eliboris, is well known. If any shallThat is, without law­full 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 temporall safety; but rather not resist, to ob­tain eternall safety.

To take up Arms a­gainst a Ty­rant were it lawfull, yet is it not ex­pedient.True Religion was alwaies humble, and the conserver of Kingdoms. The false Religion, that hath alwaies set Kings at odds, and Arm'd the Subjects against their Su­periours; from whence it appears, this is not the true Re­ligion; but such as hath put on the faire shew and speci­ous maske 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 Lawfull, yet were it not a thing expedient: For the miserable People whilst they endeavour to shun the Scylla of one Mans 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 Pyrat over the Merchant; the Thief, over the Traveller; and the Spoyler, over the Husbandman: Lastly, one Man will be a Wolfe to another. This evill [...]iberty will endure no Law; no Law will make a most [Page 30]miserable Common-wealth; when every man may doe what seemeth good in his own eyes, as it was in those Dayes, when there was no King in Israel.

The Sixth Moderating Condition.

A favourable Interpretation being alwaies reserved, and the ordering of an unblameable defence according to the Laws.

It is not an unblameable Defence, but a most detesta­ble Sedition to resist the Superiour. 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 adjoyned some Reasons, whereof the first is,

Because the Superiour Magistrate is subject to the Di­vine Laws and to his Commonwealth; which appears in Deut. ch. 17. Joshua 1.8.

Paraeus his Reasons an­swered.That the King is subject to the Divine Laws, Who [Page 31]denyes? 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 passe 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.

The Law of God, doth not onely forbid Tyranny, but also commands it to be lawfully restrained. He that sheds Mans Blood, &c.

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 puts up his Sword, even in the cause of Christ. For if any will betake himselfe to his Arms, without the com­mand of his Superiour, he shall presently heare, He that striketh with the Sword shall perish by the Sword; For God will not have an evill taken away, but in a lawfull manner, and by lawfull means. Though therefore it be just that Tyrants should suffer; yet most unjust that Sub­jects should inflict punishment. God brought against Pharaoh, Frogs, Flyes, Locusts, Haile, 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 [Page 32]Forraigne Enemy, not the native Citizen. That place in Gen. 9.6. Fevardentius long since wrested to the same sence, whom Paraeus now follows; but with little credit. For God will not that Mans 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 Superiour Magistrate, as O tho Frisingensis hath it: For seeing it is a dreadfull 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 dreadfull, by how much they may si [...] with the more freedom, in Epist. ad Freder. Ænobarb.

Also because the Emperour witnesseth himselfe that he would not, that his decrees should have place in judgements against Law; but that they become voyd, if by chance they be known to depart from Justice, and lib. 4. cap. de lege Princip. A voice it is worthy the Majesty of a King; to professe himselfe bound to his Laws.

What? shall that which is granted for Publique Peace and Justice sake, be turned to an occasion of Par­ricide? Emperours, 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 Prelats, No­bles, or Commons, doth neither diminish His Majesty, [Page 33]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 Ʋsurpata Pontif. potest, l. 2. c. 8.

Therefore also the Tyranny and Robberies of the Superi­our Magistrate, ought to be restrained by the ordinary Power; which in every Polity, is either the Inferiour Ma­gistrate, or the consent of the People.

Princes though wic­ked are not to be reviled. Tyranny and Robbery, are the revilings 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 Ecclesiasticall History, or in the Ancient Fathers, is called by the name of Tyrant or Robber (if we except but the revilings of Lu­cifer Calaritanus against Constantius) that we may learn, that Kings, Gods Vicegerents, though they abuse that Power, are not to be reviled with a reproachfull 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 [Page 34]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 Inferiour 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.

Because it is the duty of the Inferiour Magistrate, no lesse then of the Superiour, to defend the Life and safety of the Subjects against the horrible injuries, and unjust vio­lence of Robbers and Tyrants, whether Forraign or Dome­stick; which is proved, because of them it is said. He is the Minister of God for thy good, He is not a terrour to good Works, but to the bad; He beareth not the Sword in vain, he taketh vengeance on him that doth evill, &c.

Kings not ly­able to be pu­nished by the Inferiour Magistrate. Paraeus in the Explication of that Text in Gen. 9.6. followed Fevardentius▪ here he is plain Buchanan, contra­ry to the Sence 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 Inferiour Magistrate is Subject to the Superiour, by whom he suffers the [Page 35]punishment due unto his committed wickednesse, the Superiour is held guilty before God alone, not before any Mortall Man, as Tostatus most truely: If any of the Rulers over Ten had sinned, he was brought to his tryall before the Rulers over Fifties; if any of them had sinned, he was brought to his Triall before the Rulers over Hun­dreds; if any of them had sinned, he was brought to his tryall before the Heads over the tribes; if any of them had sinned, he was brought to his tryall before the Seventy El­ders; if any of them had sinned, he was brought to his tryall before Moses; if Moses had sinned, He had God alone to be His Avenger. Thus he, upon Numb. 25.9.

Also, because the Inferiour Magistrates are therefore added to the Superiour, 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 Lawfull calling.

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 tryed Man, for his singular Learning; that they think they may safely Beleive, whatsoever he Affirms; and Reject whatsoever he Disallowes. 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 Politicall Order, never instituted this pre­tended [Page 36]Power; God (I say) not the People designed Moses, Josuah, and the Judges, and guirt them with the Sword. Moses Gods Vicar, He numbers the Heads of the Tribes, constituted the Seventy Elders, appointed the Tribunes, Centurians, Quinquagenarians, and Decu­rians; who ever acknowledged themselve, nor Compa­nions to Moses in Government, but his Subjects. And all the rest of the Kings, alwaies chose to themselves Councellors and Inferiour Magistrates, both to lessen their care and carefulnes, and that they might have Hel­pers in handling & dispatching their more difficult mat­ters; not that those Magistrates may make any Law to moderate the Royall Liberty, or to revenge their Ty­ranny; he affirms, but proves not, that the Inferiour Power is added to the Superiour 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 Emperour 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 Civill 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 Sacriledge. [Page 37]Christ himselfe 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 ought to he judged, nor condemned by the lesser; Neither was it ever lawfull 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 novell 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 yeeld my selfe 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 Perpetuall Government of the Church, and Peter Greg. Tholos. de Repub. lib. 5. cap. 3. num. 14.15.16.

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 doe well, when they either restrain or take them away.

This Assertion is Capitall, which the Emperour will not admit, the King will not suffer; which Bellar­mine [Page 38]himselfe doth affirme to be rejected by the consent of all Divines, that it is not necessary for me to refute it.

A Magistrate that is mad, is justly removed by Pub­lique Authority; as Nebuchadnezzer being turn'd into a furious Beast, was driven out from the Company of Men, Dan. 4.31.

The casting out of Nebuchadnezzar was extraordina­ry: as there are many things by Divine command in the Sacred Scriptures;How Nebu­chadnezzar was driven out is uncer­tain. which without Sacriledge cannot be drawn into example. Howsoever, the manner of his ca­sting out, is doubtfull and uncertain, Calvin being Wit­nesse: 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 doubtfull, because the Hi­stories of those times are unknown to us; and that indeed he was not turned into a wilde Beast; the same Calvin will tell us: It is probable (saith he) that he was so astonisht, that God left him the Forme of a Man, but took away his reason. This Calvin upon Dan. 4.32. From a Miracu­lou; Act, and from doubtfull and uncertain Circumstan­ces, to gather a sure and certain rule, is the part of him who hath little Brains in his Head.

A raging and cruell Tyrant is like to a mad Man.

All these are very ill compared together. Every pri­vate Man is Armed by the Divine Law, the instinct of Nature, and publique 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 Regall Order, he honoured Saul (a Tyrant, and defiled with all kinde of wickednesse) as yet placed in that same Divine Ordinance, least 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, Covetousnesse, Cruelty, Wickednesse, and innate Malice. Madnesse 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 possest by Vertue, or Wisdom, but descent. The Civill Laws do not permit any defect in the mind, to be any hinderance, whereby Kings may be accounted Legitimate; to whom they prescribe a [Page 40]Protector, an Assistant, or Minister of State to be ap­pointed, least the welfare of the Subjects, and safety of the Common-wealth 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.

The same is confirmed by worthy Examples, both Sa­cred and Prophane. The Israelites oftentimes by their Judges made Insurrection against the Neighbouring Ty­rants, by whom they were cruelly handled.

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 onely of Fact, or unjust in parti­cular: From the Acts of the Judges, by Gods extraor­dinary command, he collects that ordinary rule. How falsly, 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 couragious 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; [Page 41]for Peter teacheth us to submit with reverence, not onely 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 Emperours, 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 praysed, not for making resistance, but suffering death, lib. 1. cap. 6.

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.

The King of Judah, subdued the King of Assyria, in a just War. Therefore it is lawfull for the Inferious Magistrate to remove the Prince, who is Supreame, for his impiety, phrensie, or tyranny, a very peremptory con­clusion, not to be retorted with words, but blows.

It matters not, that these were Forraign Tyrants, for domestick Tyrants differ nothing from Forraigne; yea, they are the rather to be repressed, because they are perju­red, and the more hurtfull.

Shall I beleive (Paraeus) that there was no difference [Page 42](as concerning the debt of duty) between the King of Judah, and the Subjects of the King of Assyria? not so truely, were you Pythagoras himself. Neither is that al­wayes lawfull, in those things which are more hurtfull; which is lawfull, in those things which are lesse hurtfull. Seditious Preachers (the Baptist being Witnesse) are a Generation of Vipers; yea, peradventure much more hurtfull than Vipers, because Vipers doe but hurt the Body; those Preachers destroy both Body and Soule. Therefore as any man may slay a venemous Viper; so is it lawfull for any Man to slay those Tribune-like Preach­ers: A consequence that would prove fatall and destru­ctive to Jesuits and Puritans; but to set down an absur­dity is not to answer an Argument: I will therefore de­clare the unfitnesse of this Comparison between Do­mestick and Forraign Tyrants.The unfitnes of the compa­rison between forraign and domesticke Tyrants. Those Tyrants whatsoe­ver, who have a Lawfull 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 lawfull 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, Spoylers, Domestick or For­raigne 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 repell the injuries they offer us.

So the People resisted Saul when he would have killed his Sonne, 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, &c.

How the Peo­ple delive­red Jonathan from Saul. The People delivered the Sonne of Saul from death, (when he was condemned by his Fathers sentence) not by Arms, but by intreaties: the People appeale 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 harme, 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 dye; 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 cheif 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 [Page 44]had been now a long time Councellor in the Kings 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 faithfull Magistrate; this the part of a Rebell and Traytor 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 re­pell 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 su­preame Government) had a speciall 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 Kings Councellor, from the fury of the People. The Mac­chabees defended their Nation from hostile invasion. Therefore the Inferiour Magistrate may and ought to restraine the King. There is none amongst you so un­skilfull in Logick as not to know, that these conclusions do no whit agree with their premisses. These vain So­phisticall Arguments therefore doe blemish Paraeus, either with grosse Ignorance, or notorious malice: if he sees not the Fallacies, he is as blinde 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.

Thrasybulus cast out the thirty Tyrants out of Athens. The Romans, they banisht the Kings which ruled wickedly; they compeld the Consuls to lay down their Magistracy: they Judged and deposed Nero and Maximinus, who were Ty­rants.

These Examples are onely of Fact, and do not infer any right; and because they are unlike, they conclude nothing.

The Electors deprived Winceslaus of the Empire.

Done it was, I confesse, whether done by equity or in­jury, let others determine: let him tell us, that can; What is the Authority of the Imperiall Majesty? or what is the Power of the Electorall dignity? I am not ashamed to be ignorant, who have spent my time in the study of Divine, not Politique matters: it was do [...] also peradventure to the Publique good; but is it there­fore to be imitated? Poyson hath been a Remedy to some, which yet the Physicians do not number amongst their wholesome Medicines.

Lastly, Trajanus is praysed in Dion, because, that deli­vering [Page 46]the Sword to the Praefect of the Praetorium, he said; if I command things Just, use this for me; if un­just, against me.

Trajanus his Speech to the Tribune of the Souldiers approved. Paraeus did not draw the prayse 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 Souldiers. The Em­perour was indeed worthy of all prayse; 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 Emperour. 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 Inferiour Magi­strates no right at all over their Princes.

Let the judgement also of Luther be seen, and of the Divines, to the Lawyers of Wittenberge, concerning this question; and Peter Martyrs Commentaries upon Judges, cap. 1.

Luthers [...]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 Sleidans Relation of Luther, do Witnesse. Concer­ning Tyrannicall and Idolatrous Kings, thus did Luther [Page 47]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 Councell not only Lawyers, but also Divines; Luther he alwayes taught, that we ought not to resist the Magistrate. But when the Lawyers in this deliberation taught, that it was per­mitted by the Law, somtimes, 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 profest, that he knew not this was lawfull, and because the Politicall Laws are not impugned, or abo­lisht by the Gospell; he said, a League might be entred 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.