IT has been a very great Controversie of late amongst Divine Antiquaries, and not yet determined by them. I must beg pardon therefore, that it is attempted by me now, where this Egg of the Consistorian Cockatrice, was first laid, whether at Wittenbergh in Germany, or amongst the Religious Lollards, or Wick­liffists in England, or the Waldenses be­fore them. But this we are sure of (where­soever it was laid) that it was first hatched at Smalcald, then fostered and nourished at Geneva, and from thence took wing over most of the European Continent, [Page 2]and at last arrived upon the fag-end of our Island, called Scotland; where meeting with too good a reception, this fiery Ser­pent so inflamed the zeal of that cold Climate, and increased his own confidence, that he presumed to advance his flight amongst us in England, where he has for these many years fed himself upon the blood, and destroyed the souls of poor Christians. But now it is to be hoped, that he is upon his last wings (if not legs) unless some of his own Plume have the unhappy power to imp him again, (to His Sacred Majesties, their own, and the whole Kingdoms ruine:) In the mean time, I take it to be the duty of all good Christians, to offer up incessantly their Prayers and Tears to God, with their utmost endeavors amongst men, A Dios rogando, y con el maso dando, as the wise Spaniard adviseth, that this devouring Dragon may be at last overthrown, trampled under foot, and tied in iron chains under those altars which we daily charge with our vows.

The duty now incumbent upon me, is onely to represent him and all his brood, in their truly native, and rebel colours, as they are malicious oppugners of Sacred Majesty. Now as the skilful in the art of [Page 3]Imagery inform us, nothing is so curious in a statue, nor so hard in any piece to polish, as the Nails, which are the onely outward arms that nature has afforded us; yet that is my present task to do, nor onely so, but their very scratchings of the faces of Kings, and the tearing up of the whole Earth with their diabolical Nails, for the undermining, subversion, and demolition of Monarchy, through the whole World, like true Protestants of Integrity!

Now to begin with the Foreman of this grand machine of Iniquity, we shall finde Un Suiss a la Porte, a Swiss at the door, as no man fitter to be Porter to such an Infernal Palace; and he appears to us sometime in his grave Rug-gown, and pretended Pastoral-staff, sometimes again in his swaggering Swash-Buckler habit, striking and laying about him like any Madman, but still keeping this Cockatrice Egg in his robustious bosome, where he is resolved to hatch it, if he can. The first letter of this modern Cerberus his name, is Uldericus Zuinglius, Zuing. T [...]m. 1. Art. 42. and thus he begins his game. Reges (saith he) quando per­fidi, & extra Regulam Christi egerint, pos­sunt cum Deo deponi, &c. Kings may be deposed where they advance ungodliness, [Page 4]as Saul was. Now how they are to be de­posed, he explains his own meaning best, Gum suffragiis & consensu totius, Art. 42, 43. aut ma­joris partis multitudinis, Tyrannus tolli­tur, fit Deo auspice; that is, By the suf­frages, votes, or consent of the whole, or the major part of the multitude; and this is a work so pleasing to God, that they are sure to have his blessing upon it. Here like a true Protestant of Integrity, he puts the Sword plainly into the peoples hands; and to make it yet more clear, see his E­pistle Conrado Sonnio. L [...]b. 4. pag. 868. Permittendum, saith he, est Caesari officium debitum. We must suffer our selves to pay a duty to Cesar; but upon this condition, Si modo fidem nobis permittat illibatam; si nos illud negligentes patimur, neglectae Religionis rei erimus; if he will suffer us to enjoy our own Religion, as we will have it; other­wise, if we should be so negligent as to suffer him, we shall be guilty of aban­doning Religion it self. Thus they will be pleased to obey Cesar, if Cesar will be advised and directed by them; otherwise they have another course to take with him, they will talk with him to the purpose; but yet he will explain his meaning fur­ther and more fully to us in his Epistle [Page 5] Ad Ulmenses, whom he admonisheth, Epist. l 4. sol. 196. Ut coram auditoribus su is, sensim incipiant de­trahere personam Imperio Romano, quo­modo stultum sit agnoscere hoc Imperium in Germania, quod non agnoscitur Romae, unde nomen habet: And again, Nimis Amantes est is Rei Romanae; quid Germaniae cum Roma? Sed prudenter & paulatin agenda sunt hujusmodi atque cum paucis, quibus credere possis, &c. That they should by little and little in their Congregations, un­mask the usurpation of the Roman Em­pire, and shew them how ridiculous a thing it is to acknowledge that Empire in Germany, which is not acknowledged at Rome if self, from whence it hath its de­nomination. He tells them further, That they ought not to be so fond of the Roman Government; what had Germany to do with Rome? But yet this kinde of doctrine must be instilled by degrees, and the busi­ness cunningly carried, before a few first that may be trusted, &c. Who is now so blinde, as not to see how this wicked Swiss labors, to undermine all Monarchy, and to blow up the Roman Empire with his breath! And how craftily the business must be carried, Sensim & paulatim, not openly and plainly, nor all at once, no by [Page 6]no means; Et coram auditoribus, pure doctrine for a Pulpit, a most rare Sermon to the people, who are most likely to ap­plaud it! I am already quite tired in the pursuit of this debaucht Satanical Swiss, and tracing of his damnable doctrines of Rebellion; and I believe every prudent Reader will so be, or at least rest satisfied, with what is already produced, as all the Princes of Europe may sufficiently see, what they are to expect from him, and the whole brood of such Reforming Brethren, Protestants of Integrity, when they are armed with power. Exit Zuinglius.

Now enter Mr. Calvin, and let us see, whether his reverence will prepare and dispose the hearts of his disciples to more obedience, humility, and patience, than this rough Swiss aforesaid hath done. Now as those of the Swiss race were called Zuinglians and Sacramentaries, by Luther; so the French named themselves Hugo­nots, from one Hugo another Patriarch of theirs. So now all of that Sect have their title and denomination from Calvin, who as a Transcendent, hath overshadowed and obscured the glory and name of Zuinglius, and Hugo himself; and now forsooth they [Page 7]must be called Protestants of Integrity. For the description of the life and conver­sation of Calvin, of his nature, behavior, delicacy of diet, and physical Epicurism, I shall refer you to one that sate long by him to draw his Picture vivis coloribus, and that is Dr. Jerome Bolsec, (one that was frequently conversant both with his pulse, and humors) as his constant Phy­sitian; whose testimony is confirmed like­wise by the learned Francis Baldwin, who concurreth with him in the portraicture of the man, and in the very colours. He was a famous Lawyer of Calvins own fa­culty, and one that lived long with him, and knew full well what blood was nou­rished in every vein of his body. The like is done by Florimond de Remond, a Gentle­man of quality, Claudius de Saincts, and divers others, who have left us the lively image of him, and of his fine Companion and Fellow-laborer, Mr. Theodore Beza, his successor in his Chair and Jurisdiction, an usurping Parson of another mans Parish, and an Husband of another mans wife, a greater friend to Love than Charity, to wit than Piety: But it is not my business now to meddle more with their vertues and lives, nor yet with their School Points [Page 8]and Doctrines of Faith, which I shall leave to the examination of the more learned, in­tending onely to deliver to the world their Doctrines, Problems, and Paradoxes in points of State, and to demonstrate to the world, how much their refined Reforma­tion doth derogate from the Royalty and Soveraign Authority of Christian Kings and Princes; and how much it is more favorable to Democracy and Popular Go­vernment, as more consonant to their Consistory and Eldership, whereby they have wrought such horrid confusions over the face of Christendom, like true Pro­testants of Integrity: And yet truly we may finde Calvin go as slily and conside­rately to work as the other, and by certain degrees too, nor altogether so bluntly as the rude Swiss before him did. First, he goes about to commend Aristocracy, and labors to abuse Monarchy to the height, and all that, to prefer the reputation of his. Consistory and Sanhedrim, as you shall hear him speak for himself in his artificial Institutions. Non id quidem per se, Calv. Inst. l. 4. c. 20. v. 10. sed hominum vitio; mark his cunning, not that Aristocracy were naturally, and of it self better (no by no means, things were not ripe for that yet) but through the [Page 9]Vices and Deficiencies of men; why this one would think to be pretty plausible, but mark his reason, Quod rarissimè contingit Reges sibi moderari, deinde tanto acumine & prudentia instructos esse ut unusquisque videat quantum satis est. So he makes it very rare and dainty, to finde a wise and temperate Prince, or almost impossible for a King to see sufficiently into his affairs; and therefore concludes, Facit ergo homi­num defectus, ut tutius sit ac magis tolera­bile plures tenere gubernacula. So his rea­son proceeds upon the defects of Princes, and maintains it to be more safe and tole­rable, for many joyntly, than for one ab­solutely to govern and command; and concludes with an ingenuous confession, Atque ut libenter fatear, nullum esse guber­nationis genus isto felicius; that no kinde of Government can be happier than that: Now the effects of that doctrine do most plainly appear by that Popular State, yet govern'd Aristocraticè, as Bodin very well observes, established by him in the City of Geneva, after the ejection of the Bishop, who was their lawful Prince, as his Prede­cessors had long before him there enjoyed it, since Frederick the First. So those were the first fair fruits of the propagation [Page 10]of his Gospel there, of Protestants of Integrity.

Now after all this, to prevent that man should object, That princes have al­ways grave and wise Counsellors about them, to advise with, and to inspire them; and if they should be so weak themselves, as he imagines them to be, yet so their defects might be supplied, he gives this resolution in his Comment upon Daniel, Kings (saith he) make choice of such men for their Counsellors, Cap. 11. v. 26. Dan. as can best fit their humors, and accommodate themselves best to serve their bestial lusts and appetites, instancing particularly in Cruelty, Fraud, and Rapine. So he makes Kings rather worse than better for having Counsellors, and consequently staineth the honor and credit of a Counsellor, with a scandal and blemish intolerable.

And yet a little further upon the same Book of Daniel, Cap. 2 v. 39. They are (saith he) strangely out of their wits, quite void of sense and all understanding, who desire to live in Soveraign Monarchies: for it can­not be, but that order and policy should de­cay where one man holds so large an extent of Dominion. Nay, to make this impious proposition seem good, he addes in the [Page 11]same Book thus. Cap. 5. v. 25. Kings (saith he) forget that they are men, that is of the same mold that others are: They are called Kings and Dukes, Dei gratiâ; to what end serve these words? to shew by their title that they acknowledge no other Superior; and yet they will tread upon God with their feet, under that cloak: So it is but a meer a­buse, and blinde, to disguise and conceal their wicked designs, when they vaunt that they raign Dei gratiâ. Is not this a most excellent doctrine to be preached in a Monarchy? and a very fine descant upon Dei gratiâ?

Yet he goeth a little further in the same Book. Cap. 5. v. 21. Kings (saith he) make their boast that they raign Dei gratiâ, yet they indeed despise the Majesty of God, Voila quell est la rage & forcenerve de tous Roys: That is to say, Observe here the rage, fury, and phrensie, of all Kings, none excepted; and to make that good, he addeth this strength to it, It is common and ordinary to all Kings, to exclude God from the Go­vernment of the World. May we not here truly say of him, and the rest of his Re­forming Brethren, Plusquam regnare vi­dentur quibus ita licet censuram agere Reg­nantium? They are sure, more than Kings, [Page 12]who thus imperiously dare pass their cen­sures upon Kings; and thus are Protestants of Integrity.

But yet if you have a minde to hear John Calvin Preach more like a Switzer, and which you may think more strange, to Lutheranize, with the proper spirit of brave Martin himself, See what he says further upon the same Book of Daniel. Darius (saith he) will by his example con­demn all those who at this day profess them­selves either Catholick Kings, Cap. 6. v. 25. or Christian Kings, or Defenders of the Faith; and yet not onely do they deface, and bury all true Piety and Religion, but they corrupt and deprave the whole worship of God. This is not yet all neither; for in the same Chapter, he is bold to touch Kings a little more to the quick, and curiously describes what kinde of Beasts they are generally. Les Roys sont presque tous hebetez & bru­taux, Cap 6. v. 3, 4. aussi semblablement sont ils coment les chevaux & les Asnes de Bestes brutes. Kings are for the most part stupid and brutish, nor liker any Brutes upon the Earth, than Hackney Jades and Asses: Fitting Titles for the Majesty of Gods Anointed. At length to crown all that he hath said or done in this point, he turns his [Page 13]tune to sharps and menaces in this brave manner. Abdicant se potestate terreni Principes, dum insurgunt contra Deum, Cap. 6. v. 22. imo indigni sunt qui censeantur in hominum numero: Potius ergo conspuere oportet in illorum capita, quam illis parere ubi isic proterviunt, ut velint spoliare Deum suo jure. Earthly Princes (saith he) devest themselves of power, when they make an insurrection against God; nay, they are unworthy to be reputed amongst men; men had better therefore spit in their faces, then yield obedience to their commands, when they shall grow so insolent, as to rob God of his right. Is not this a most rare and learned homily of obedience for Sub­jects, and befitting Protestants of Inte­grity?

By so much as hath been produced, it is evident, that Calvin was, at least, a well-willer to the extirpation of Monarchy, though the affairs of the world were then in a little too good a composure for him to dare to adventure further at it. Exit Johannes Calvinus.

Now enter the Tibullus of Geneva, sweet Mr. Theodore Beza, and by his opi­nions and practices, it will be more easily [Page 14]made appear, that it was his Master Cal­vins, not onely opinion, but design, to make all the world dance the Geneva Jigg, and to propagate his godly Govern­ment throughout all Christendom: For he was both his disciple and companion, who soundly did understand his doctrine, and did as bravely second him; so we know, that noscitur ex socio, &c.

Now first in his Preface to the New Testament, dedicated to Queen Eliza­beth, 1564. B z 1 Praes. in Nov. Testam. 1564 he useth these words, Quo die, scilicet, 19 Decemb. ante biennium, Gallica Nobilitas (Illustrissimo Principe Condaeo duce) tuis & Illustrissimorum quo­rundam Germaniae Principum, subsiaiis freta, non procul urbe Druidum, fortissi­mè Praeliata, prima restituendae in Galliis Christianae Religionis fundamenta, san­guine suo feliciter consecratunt, &c. Here he speaks, not onely as approving, but glorying in that famous battel that was gi­ven at Dreux, by the Prince of Conde, and all the Hugonot Party, against the King; which act hath been by all indiffe­rent persons, condemned as a most unan­swerable Rebellion; yet brave Beza so boldly justifieth and magnifieth it, that in the same place commending the good ser­vices [Page 15]at Meaux and Orleans, and that fa­mous battel of Dreux, wherein he boasts himself to have been a principal actor, not an accessory: He adds thus, Id quod liberius testor, quod istis tum consiliis, Praef. ibid. tum etiam plerisque rebus, quando ita Deo visum est, interfui. This (saith he) I do more freely testifie, because I was present at those counsels, and most actions, when it pleased God, &c. But to know this Gen­tleman in his proper humor, and in puris naturalibus, read but his Positions, and Catechism of Sedition, the Practise of his Piety, V [...]nd. cont. Tyran. p. 15. the Book called Vindiciae contra Tyrannos, where he acts the perfect part of Junius Brutus: And first, Page 15. he propounds this question, If Subjects be bound to obey their Kings, when they com­mand against Gods Law? And then Page 22. he resolveth, We must obey Kings for Gods cause, when they obey God: Pag. 22. And then concludes Page 24. Pag. 24. As the Vassal loseth his life, if he commit felony; so the King loseth his Right, and his Realm also, if he forsake God. But above all, the bravest Maxime he produceth Page 65. Pag. 65. That all conspiracies are good or ill, as the end is at which they aim, which is a most diabolical principle, and capable to main­tain [Page 16]all the Rebels and Traytors in the World. Pag. 66. Yet Page 66. he goes a little further; The Magistrates (saith he) and one part of the Realm, may resist the King, being an Idolater; as Libna revolted from Joram, for forsaking of God. Here he gives all Rebels a sic dicit Dominus, for their defence. But yet this is not all, he must fortifie his Axioms a little further, Page 132. Pag. 132. The Government of a Kingdom (saith he) is not given to the King alone, but also to the Officers of the Realm. And again, Pag. 103. Page 103. France, Spain, and Eng­land (saith he) are custumarily consecrated, and as it were put into their charge, by the States, Peers, and Lords, which represent the people. Pag. 199. And Page 199. There is a sti­pulation in Kingdoms hereditary, &c. Now I would fain know, what can any Rebel say more? And upon these Positi­ons, what difference would there be be­tween the Crown of a King, and the la Beretta of the Duke of Venice?

I cannot here forget, how irreverently this Eusebius Philadelphus, (for so Mr. Theodore Beza was pleased there to call himself) did use his own King Charles, in his Book entituled Reveille Martin, Reveille Martin. where he usually calls the King Tyrant, and makes [Page 17]this Anagram Chasseur Desloyal. Read his rimes and scandalous reproaches a­gainst the Queen-Mother; peruse the Forty Articles recorded in that Book, Art. 40. for the better advancement of Seditious and Rebellious Government; and in the last of them, they are obliged never to dis­arm so long as Religion, as they call it, is pursued and persecuted; that is, according to his meaning, so long as the King goes about to chastise their Rebellion.

It were too much to trouble any inge­nuous Reader with all those holy Articles of Bearne, Articles of Bearne. 1574. coyned with Mr. Theo­dores own stamp, and communicated at Melun to all the Mosches of the French Church, that they might the more strong­ly, as they said, make war against their enemies, till it pleased God to turn the heart of the French Tyrant. By all this it must be very evident, that Beza and his followers have caused all those uproars and commotions in France, when he himself writing to Christopher Thretius, Epist. 40. Christoph. Thretio. speaks his resolution to fight it out to the very last. Ego quidem pacem nullam, nisi de­bellatis hostibus ausim sperare; he could hope no peace, till the enemies were quite subdued. Now if you ask who were [Page 18]those enemies, he quickly clears that, Cacolicorum castra trans Ligurim sunt, meaning the Kings Army that were Roman Catholicks; and saith a little before, Ab eo tempore nostri (copiis felicissime instaura­tis) Tholosanum agrum infestarunt, unde ad Rhodanum usque progressi, occupatis a­liquot oppidis & Arcibus, in quibus prae­sidium reliquerunt: About that time our forces, with their recruits invaded and possest all about Tholouse, and thence marched towards the Rhone, taking by the way Towns and Castles, wherein they had left Garisons.

Thus you may see, how these good men made no bones to disturb the publick peace, to surprize the Kings Towns and Castles, and fortifie them against him, and to oppugne his forces, plunder his friends, &c. like true Protestants of In­tegrity.

I might here travel a great way further, and weary you with as good stuff out of the Book De jure Magistratus, Lib. de jure Ma­gistratus. a Bird of the same nest; for if it was not Beza's own, as most think it was, it must needs be Ottomans, one of his chief Comerades. But Dr. Sutcliff, Dr. Sut­cliff. a Country-man of ours, and very near of the same Sect, confesseth [Page 19]the Book to be Beza's and saith, that Beza in his Book De jure Magistratus, doth too much arm Subjects against their Prin­ces, and blameth him for going about to overthrow the Authority of all Christian Kings and Magistrates.

To Dr. Sutcliff may be added, the judgment of the famous Lawyer, Fr. Bald. Resp. alt. ad Joh. Calv. p. 74. Fran­cis Baldwin, who had particularly con­verst with Galvin at Geneva, in his Book called Responsio altera ad Johannem Cal­vinum, Paris 1562. Pag 74. Mirabar quor sum evaderet inflammatus tuus quidam Apostolus ( sc. Mr. theodore Beza) qui cùm hic concionaretur, suis auditoribus vehementer commendabat extraordinarium illud exemplum Levitarum, strictis gladiis per castra discurrentium, & obvios quos­que Idolloatras trucidantium: Sed nunc au­dio te vix contentum esse talibus Levitis. And P. 128. Leviora (saith he) sunt illa; Pag. 128. cum statuis, sepulchris, & ossibus Princi­pum ac Martyrum, Barbarum bellum in­dictum videmus, cum Civitates occupari, fana spoliari audimus, &c. I wondered, saith he, what your fierce Apostle meant, and whether he would, (by name Mr. Theodore Beza) who when he preached here, did most extreamly recommend to [Page 20]his Auditory, that extraordinary example of the Levites, running through the Camp with their drawn Swords, and killing all the Idolaters they met withal; but now I hear that you are hardly contented with such moderate Levites, &c. And then in Pag. 128. Those are small matters (saith he) to what we hear and see now; a Bar­barous War is waged with the Statues, Se­pulchres, and Bones of Kings and Princes; nay, and of Martyrs. Cities are seized on by force, Churches prophaned and spoil­ed, &c. Perfect pranks of Protestants of Integrity.

And Dr. Sutcliff adds yet further, that that Book of Vindiciae contra Tyrannos, gives a power to Subjects, not onely to re­sist, but to kill their Kings, if they im­pugne Gods Religion, of which, and all their other misdemeanors, they must be the onely Judges, as it is fit they should be. Sed Transant cum caeteris erroribus. I shall forbear to insist any longer upon the Doctrines of these French Champions, which touch too roughly upon the String of Majesty and Monarchy; for I fear I have said more than enough already; but now to shew you that it is not onely a French disease, or accidental onely to [Page 21] Zuinglius, Calvin, and Beza, but that it is Morbus innatus in their Religion, called Protestancy of Integrity; and that Mali Corvi est malum Ovum, and an Egg still of the old Cockatrice, we will pass the Alps but of France into Germany, and there take up Bohemia, for the next Stage of our pre­sent Tragedy. Exit Beza.

Yet before I enter the Bohemian Stage, I shall be bold to take the Palatinate in my way, an unfortunate Province of late, and which in a hundred years, hath changed its Religion five or six times; at whose dis­orders we need not much marvel, if we read but Paraeus and Gracerus. Paraeus Com. 13. Rom. Paraeus in his Comment upon the Thirteenth of the Romans, teacheth plainly, That Subditi possunt suos Reges deponere, quando dege­nerant in Tyrannos, aut suos subditos cogunt ad Idololatriam, Subjects may depose their Kings, when they degenerate into Ty­rants, or press their Subjects to commit Idolatry; that is, if they go about to e­stablish any other Religion besides Cal­vinism. After that, he is pleased to add another ground for the Excommunication, Deposition and Deprivation of Kings, Quando praetextu Religionis quaerunt pro­pria [Page 22]commoda. When under pretext of Religion, they seek to make out their own particular profit, which sure had been a lecture not very plausible to Henry the Eighth, nor his Instruments, nor in the Protectors ears after him: And surely, if a man should ask, whether Murrey and Morton in Scotland? whether Orange and Horn in the Netherlands? whether the Admiral of France, and Prince of Conde himself? whether the Protector and Duke of Northumberland in England, had not their particular ends too? I believe we shall finde them Subject to them same cen­sure. There is yet another Warrant that he is pleased to assign for the Deposition of Princes, that must be forsooth, Quan­do gravant Conscientias Subditorum, when they oppress the Consciences of their Sub­jects. Then afterwards to shew his noble constancy in that opinion, is pleased to ex­pound his own opinion thus, Subditi ad­versus superiorem Magistratum, se & veram Religionem possunt etiam Armis jure Defendere, si aliter in Conscientiis in­columes esse nequeant. Subjects may law­fully defend themselves and the true Re­ligion by Arms against their Prince, if they cannot otherwise enjoy their Consci­ences. [Page 23]So this is pretty well; Idem Com. in Jud. but yet he thinks fit to proceed a little further in his Commentaries upon the Book of Judges. Ma istratus minor potest, saith he, occi­dere majorem. The inferior Magistrate may kill the superior; and then explains his meaning in that case, Quod Tyranni domestici magis sunt reprimendi. That Do­mestick and Intestine Tyrants are rather to be represt; as if a man should say, That Bailiffs, Sheriffs, and Perti-Constables, for Religion sake, may kill Kings and Privy Counsellors, because Tyrants within our doors are most to be feared, and soonest to be cut off, upon the considerations be­fore alledged. Yet Paraeus was not the onely Doctor that did impoyson the Pa­latinate with that infectious pestilential doctrine; Gracerus. for Gracerus his Pew-fellow, taught the same things; Coercenda gladio est Antichristi ambitio. That Antichristian ambition is to be cut off with the Sword; that is, all Princes and Prelates. And Aretius a Bird of the same Feather, Aretius. la­boreth to stir up the people to hate the name and the authority, both of the Empire and the Emperor, with this divine Lecture, Draconem liquet dedisse potestatem suam Imperio: It is plain, that the Devil erect­ed [Page 24]and authorised the Empire. Ask him his reason why, and he tells you, In Impe­rio habitare plenitudinem diabolismi pro comperto est. For it is evident, that in the Empire dwelleth the fulness of devilish­ness; but it is not onely Paraeus, Gracer, and Aretius that taught this doctrine; for it is and has been sufficiently to be seen in the practice of their whole Church. Gieskenius, Gieskenius. a Lutheran, will tell you how they behaved themselves at Emden. Em­denses illustrem dominum suum, mota sedi­tione, ferè tota ditione pepulerunt. 2. Pacti etiam sunt, ne Illustrissimus Comes habeat illius Religionis nisi Calvinisticae exerci­tium, subditis suis concedere Emdae. First, they of Emden made a seditious tumult, and thrust their Illustrious Lord almost out of all his Territory. Secondly, They covenanted, that the most Illustrious Count should not have it in his power to tolerate any Religion, but that of St. Calvin, in any part of his dominion. And thirdly, They were graciously pleased to be so kinde to their Soveraign, Et tamen liceat ei habere in Aula sua Concionatorem qui sit Augustanae Confessionis. That for all that, he should have the priviledge, if he pleased, in his own Court, to keep a [Page 25]Preacher that was of the Augustan Con­fession. A very great favor indeed, and a high prerogative will doubtless accrue to Kings, when it shall be at the disposition of Subjects to tolerate their Princes Re­ligion, and frame it for themselves after their own cut; the Protestants of Inte­grity must direct their Governor, and he must obey.

By these and such like Firebrands was Bohemia put into a most miserable com­bustion; the original and progress of which unfortunate Wars, the stories of Mercure Francois, Mercurius Gallob [...]lgicus, and di­vers others relate so amply, that I shall not need so much as touch upon them; and that the drift of all those Riots, Uprores, and Rebellions in Germany, was onely for the setting up of this new no Religion, called now Protestants of Integrity.

And first this will appear by Pag. 121. Cancellari­a, p. 121. Achatius â Donau. of the Cancellaria, where Achatius â Donau writes to Anhalt, 15 Novemb. 1619. That the intention of Bethlehem Gabor and his correspondents was pied a pied to extirpate the Antichristian Papacy; and as in the Articles of their Union, Art. 8. they declare unanimously, Artic. 8. That their intention was to extirpate Papism; [Page 26]which is as much to say in their sense, All Monarchy and Prelacy: Nay, part of this sense, Bethlehem Gabor. Bethlehem Gabor himself speaks plainly out in his own Letter to the Great Turk, That he must now labor ut rasa Pontisiciorum Cohors è medio tollatur; that all the shaved heads may be quite cut off. Anhalt. And Anhalt made out the other part in his Letter to Donau, in May, 1619. That it were better the Turk or Devil should be chosen and preferred to wear the Crown, than Ferdinand. Nay, Bethlehem Gabor himself by his Letters further cer­tifies the Turk, that the Palatinate and Brandenburgh were resolved no longer to endure Ferdinand; and that all those Pro­vinces which were in their League, Sul­ta [...] & toti Nationi Mahumeticae, corde & anima omnia officia sidelissime praesta­bunt; should most faithfully perform from the bottom of their hearts and souls, all duty and allegiance to the Sacred Majesty of the Sultan, and to all the noble Nation of the Mahumetans. Was not this a very holy League? were not the ends most charitable, and the means most Christian? Were not these pure Protestants of In­tegrity?

This is that Bethlehem Gabor, who to hold himself in the [...]urks good grace, de­livered unto him the Town and Fort of Lipp, and the Towns of Solymos, Tor­nady, Margat, and Arad, all of them being places well fortified in Hungaria. Was not this done like a Protestant of In­tegrity?

This is he that swore Allegiance to Gabriel Bathori his Soveraign Lord and Prince of Transylvania, afterwards most traiterously murthered him, and usurped his state. Was not this a perfect Protestant of Integrity?

This is he who made a League with the Emperor Matthias, 1615. not to at­tempt any thing against the Liberties and Peace of Hungary, and afterwards practi­sed with the Rebells of that State, in­vaded the Kingdom, and took upon him the Crown, 1620. Immediately banished all the State Ecclesiastical, that he might feed his Soldiers with the spoyls of the Church, still like a true Protestant of Integrity.

This is that Bethlehem Gabor, who ha­ving entred Poson, presently prophaned the Cathedral Church of St. Martin, and spoiled it, and afterwards with his own [Page 28]hand certified the Turk, that at last he had entered upon that worthy exploit; to which his Mahumetical holiness had so of­ten encouraged him, that now he would with all might and main have at the Cler­gy; and seeing that they gloried so much to shave their Crowns, he would glory as much to cut off their heads. A proper undertaking for a Protestant of Inte­grity.

Whereupon in June, after the Turk made peace with the Tartars, he promised to assist Gabor with Forty thousand Tar­tars at his need, to expedite that good and godly work. Pure Confederates with Pro­testants of Integrity!

Indeed there needs no other argument to convince and confound this accursed League, but the bare subscription of this Monsters name to it, as a principal in the Contract, whom the world must needs judge very unlike to be a fitting instru­ment to advance the Cross of Christ, and to reform Religion: Yet this was the man upon whose head the Union did agree to set the Crown of Hungary.

Now I do wish, that the partial Reader would look upon Germany, and see the Picture of Troy on fire; see the image and [Page 29]horror of War, which we have already pretty well tasted of; and by the same means, and how well it would please them to see (which of late we were very near) the face of London and Middlesex, &c. so disfigured with wounds, and desolation; and they who are now most forward to blow the coals of discord and sedition, and to inflame a State with fury and quick­silver, may quake and tremble, when they shall consider in what devastation all that beautiful Country of the Empire hath lain long mourning and groaning. The Pro­vinces about the Rhine, were wholly wasted and impoverished by the Soldiers on both sides, especially Worms; all Til­lage was suspended, Traffick decayed, Trades ceased, Taxes imposed, new For­tifications still charged the Countrey, Men were not masters of their own Goods, and above a hundred thousand men then ac­counted to be slain. These are the fruits of Civil Wars, which are bitter to them that taste them, as I think we in England have done sufficiently, if we do not yet long for more. And these are the very fruits and effects of Calvinism it self, if we can yet take warning of it, and not be longer deluded with the pitiful pretence of [Page 30]Protestancy of Integrity. For their justi­fying sole Faith, can never justifie without it bring Charity in her bosom; and the true marks of Charity, bring Patience, Humility, Zeal, and Obedience, strongly conjoyned in one link. Now the little Patience, Humility, or Obedience, that these new Evangelists, our Hot-spur Pro­testants of Integrity have shewed, con­vince their Zeal to be counterfeit, and Faith to be fruitless. Could ever Charity have directed these godly Bethlemites to invade the Duke of Bavars Territories, if he refused to stand Neuter? Charity sure did not counsel Anhalt in his Letters to Donau, 1619. Charity doth not use to direct Christians to sollicite the Turks as­sistance against their Emperors and Prin­ces, the Nursing Fathers of Gods Church, as Pag. 80. Cancellariae. Nor to set down such Plots as they intended, Pag. 42. & 32. & 66. But these Minions of Geneva, now called Protestants of Integrity, bring Religion to plead in the defence of their Union; and that they endeavored onely to punish Ochosias for consulting with the Idol of Acharon, and to root out all su­perstition.

Here indeed is the voice of Jacob, but the roughness of Esau; words of Saints, but actions of Devils: All must be pre­sently Idolatry and Superstition that does not please their humor. Besides, could they shew as good a warrant as Elias did? Did God call them, did God authorize them to deprive their Princes? Per me Reges regnant; By me Kings raign, was Gods own Proposition; 1 Pet. 2.13 and St. Peters commands us to be subject to every hu­mane creature for God; whether to a King, as excelling, or to Rulers, &c. I am sure there is no ground for such a do­ctrine, as to degrade and depose the King; and these Protestants of Integrity must needs finde St. Paul, in his Thirteenth Chapter to the Romans, Rom. 13 1. to be of another Religion. Exeunt Paraeus, Gracerus, cum Bethlehem Gabore, with all his Protestants of disloyalty; and enter some, if we can finde them of better of Integrity. So we change our Scene into the Netherlands.

The Cockatrice is now arrived in Hol­land and Zealand, that horrible Akel­dama and Field of Blood, and the Theater of most tragical and lamentable stories. [Page 32]Now as you have heard the Axioms and Positions at large before, of those grand Patriarchs of our pure Protestants of In­tegrity; so the practices and tyrannies of these their followers, are here best to be discovered; and above all the actions of their Conspiracy in the Union of Utricht, were the most capital and infamous. A device it was, perfectly framed according to the rules of Junius Brutus, and in imi­tation of their great Grand-father the Swiss before spoken of, and of his sanctified Cantons; which of it self, is argument strong enough to convince them of Re­bellion, though they have been ever plea­sed to march under the notion of Religion, and naming their War Bellum Sacrum, a Holy War. This Union was made by the States 1578. who seeing the fortunate proceedings of the Duke of Parma, and the whole course of the Malecoutents, en­tered into a perpetual League, comprised in Twenty Articles for their mutual sup­port and union, as they were pleased to term it.

First, They of Holland, Zealand, Friezland, and Gilders, did joyn contra omnem vim, quae sub praetextu nominis Regis aut Religionis inferretur. Against [Page 33]all force that might be offered, under the pretence of the name of King, or of Re­ligion.

After that, the Prince of Orange, and they of Antwerp and Gaunt, came with him into the League, and subscribed it the Fourteenth of February, 1579. The which was afterwards confirmed at the Hague, 20 July, 1581. And the scope of all this, was to abandon and expel the King of Spain, and to depose him from his own dominion and inheritance. There­fore upon that, they established an Edict, Que le Roy de Espagne est deschen de la Seigneurie du Pais Bas: That the King of Spain was faln from his Soveraignty over the Low-Countreys. And to make it more authentical, they devised a form of Abjuration from the King, and a parti­cular Revocation and Dispensation of their former Promise and Oath of Obedience, in these words.

J. W. N. Do swear, avow, and bind my self to the Provinces united, to be loyal and faithful to them, and to aid them against the King of Spain, Coment un bon Vasall du Pais Bas, as a good Subject of the Low-Countreys.

And when they had taken that Oath, they broke all the Kings Seals, pulled down his Arms, seized and entred upon his Lands, Rents, Customs, and all other Hereditaments, and took the same into their own hands; and as absolute Lords, they coyned money in their own names, placed and displaced Officers of the State, banish­ed all the Kings Counsellors, published Edicts, possest the Church-Lands, sup­prest all that were of another Religion, besieged Amsterdam, and used all the Marks and Notes of Soveraignty in their own names. Did not their Brethren here that were equal Protestants of Integrity, do just the same things in England?

Now the Reasons they gave, why the King of Spain had forfeited his Title and Right, were these.

• First, The suppressing of their Re­ligion.
• Secondly, For oppressing them with Tyranny.
• Thirdly, For abrogating their Privi­ledges, and for holding them in Bondage and Servitude: For such a Magistrate (they said) they are not bound to obey, (and so indeed are, as we have seen, the rules of their Religion) but to eject him as a Tyrant.

Were not these the very Reasons that our Protestants of Rebellion in England, used against our most glorious good King Charles, to wage War against him, and afterwards to murther him? Believe it, these were examples and presidents of most dangerous consequence, and which not a little concern all Princes to look well to; for if Subjects may depose their Princes, and make themselves Judges, when they shall so forfeit their Crowns and Dignities; Qui stat, videat ne cadat. He that stands, let him take heed least he fall. Kings had need to make their Seat secure, and to sit fast if they can; for these men make Mo­narchy itself but a very slippery hold: And indeed, Ambition and Treason can never finde a fitter cloak for their wearing, than that which is made of the Holland fashi­on, by the Religion of these Protestants of Integrity.

Now that you should the better judge of the particular quarrel of the Hollanders and their Confederates, I should give you the whole story of that Rebellion; but it is too long to recite; I refer every ingenu­ous Reader to their own Annals, which will convince them of the horrideft Apo­stacy from, and Rebellion against both [Page 36]King and Church, that was ever seen in the world before, nor can ever be matched, but by that of our Protestants of Integrity here in England.

It is most true, that the Hollanders be­gan their Rebellion with Lutheranism; but that being too hot to hold, the gentle stuff of Calvinism forsooth must be brought in, which carried within it, as it does every where, its cursed Quicksilver; which be­ing once admitted, made the fire ever after to be most unquenchable.

Thus did the flame burst out, the peo­ple as in spight of all Laws, begun to mutiny, broke down the Kings Arms, and grew so wilde, as in a rage they pulled down Images, robbed Churches, rifled Monasteries, and contemned all Magi­strates that sought to appease the troubles. And upon what grounds did they do all this? Blessed St. Calvin gave them a Dis­pensation, which they have not been a­shamed to urge for their apology. Lih. 4. cap. 13, 21. A man, saith he, once illuminated with the truth, Simul vinculis omnibus obediendi legibus & Ecclesiae solutus est. That is, he that hath once perfect knowledge of their Gospel, is presently absolved from all Laws, and Oaths of Obedience to the King or Church.

Is not this a blessed Lesson? are not these holy Evangelists? It is here worth noting how a certain Hollander in his third Defence of the United Provinces, calleth the King of Spain, Raptorem & Haereti­cum notorium, most insolently; and there­upon he infers, Annon potius Regem Hispa­niae, quia Haereticus notorius est, ex suo Regno, omnibus omnium Evangelicorum viribus expellere oporteret? Thus Pro­claiming it the duty of all good Evange­lists to expel the King of Spain, with all their might and main out of his Terri­tories, because he was a robber and a no­torious Heretick.

Does not this man look like one of Ca­tilines Religion, though cloaked with this new Gospel and pretended Protestancy of Integrity?

Now that this was down-right Rebelli­on, under that specious pretext of Religi­on, their own Countryman, if they will be pleased to study him, Honderius in Prax. Criminal. cap. 132. one Honderius sheweth at large, and indeed has drawn up their Process: Seditiosi sunt, saith he, qui movent conspirationem adversus Recto­res & Administratores Regnorum, vel illi­citas Congregationes populi cogunt, cives Commotionibus turbant, &c. They are [Page 38]guilty of Sedition, who contrive any thing, or conspire against Governors or Deputies of Kingdoms, or make any un­lawful Meetings, or trouble Citizens with Commotions.

Now what is all this, compared with their dealings against Alva, Don Juan, and the Duke of Parma? with their many Meetings at Breda, and Osterweal; with their incensing and encouraging the Geuz; with their defence of Harlem and Alcmar. Are not those Actions good Comments upon their Law, and clear against them­selves? But in another Chapter he pro­ceeds to declare the conditions of a just War.

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

• First, A just Cause is requisite.
• Secondly, A right Intention.
• Thirdly, A rightful capacity of Per­sons.

And lastly, The Authority of the Prince, without which, to take up arms is Trea­son.

Now if the States do but mark that sine quâ, they may well hold down their heads, and blush for shame of their im­pious Rebellion. For in all their wars they neither had just cause, nor yet good colour of a cause. They were secured for their Religion by the Pacification of Gaunt, by the Perpetual Edict, and by the Arti­cles of the Treaty at Colen; by which they were to enjoy all without disturbance, and yet would not they joyn with the States General to accept the same.

Neither could there be recta intentio; for it was onely to nourish discord and dis­obedience against their Prince. It is true, they pretended ever Religion, and the peoples safety, as all Rebels use to do; but it is as true, that they likewise prose­cuted the common ends of other Rebels; not for the love of them, nor their Re­ligion, but his own private ends and pre­servation. Ambition and Dispair were his principal Motives and Counsellors, and a Revenge upon, and Dispossessing the King of his Soveraignty, were his perfect ends; and poor Religion his beloved Pro­testancy of Integrity, served him but as a meer stalking-horse to all those.

Claudius le Brun in P [...]ax. Civ. & Crim.Besides, let us but consider what Clau­dius le Brun lays down in his Book of Process, both Civil and Criminal, who addeth, That whosoever surprizeth Towns, Castles, or Forts, without order of his Soveraign, (as the Count de Lumay did in Holland, and Voret, and Barland did at Flushing in Zealand,) whereby the peace of the Country is broken: Or, who at­tempteth against the life of his Soveraign or his Lieutenant, is guilty of Treason.

Now these Maximes all Europe hath ever held as Judgments and Decrees of eternal Reason, and inviolable Principles of State which are never to be called in question. And if the States of Holland do not observe, hold, and practice the same, they can never expect peace at home, nor any order and obedience in any of their Dominions.

By this it is manifest, That as in the beginning these Hollanders are justly to be charged with Sedition; so in their progress they stand guilty of Treason and Rebelli­on: And then being so convinced Tray­tors by Law, is it not now a little wonder­ful, that they should become High and Mighty Lords by Law? I am sure it is more by luck than cunning, that they have [Page 41]made themselves so; and it may prove a good encouragement to their own Soldiers (if men can so win Dignities by Offences) to share the Towns in Holland amongst themselves, or to induce them to a Bellum Pyraticum or Sociale, a smart and quick war amongst themselves, and to Cantonize that Province by their own Hogen Mogens example.

Now that I call all in this Religious Rebellion Hollanders, I do it for divers reasons. First, For that they were the most notorious leading Cards; and for the Matter of Religion at the making of their Union, they made themselves Heads, and Supream Governors of the Church and Religion, by these words; Quant au point de Religion ceux d'Hollande & de Zealande s'y comporteront come, bon leur semblera, & les autres selon les Placards de l' Archiduke Mathias. As to matter of Religion, they of Holland and Zealand might dispose themselves as they pleased; but all the rest were to conform to the Archduke Mathias. So by this the States of Holland and Zealand got the start, and mounting the Tribunal, did advance them­selves to be Heads of the Church in those Provinces; for all Ecclesiastical Matters [Page 42]must be, Come bon leur semblera.

They are now the Regula Lesbia, to square, judge, direct, govern and order all things in Religion; and what they shall follow, must pass for currant, and in that manner, and for so long time as they shall please.

Thus did the Cockatrice play his game, and got footing for his beloved Children, these Protestants of integrity, in that concave Country.

Now as for their pretended Priviledges, it is plain, That the King did never in­tend to make them void; so they have built themselves upon most false grounds, which some time or other, must of necessity fail them. And yet I would ask of them, if it had been so great an offence for the King to go about to abrogate their Privi­ledges? is it not a greater offence for Sub­jects to usurp his? Is it not pretty for them so to make themselves Parties and Judges, and by their own authority to punish their Prince? Which (if it had not been backed and exactly copied out by our English Protestants of Integrity) had been an insolency and indignity incredible to all Posterity; and such, as neither the Swi [...]zers, nor the Amphictiones (the Con­federate [Page 43] Cantons of Grecia) did ever pa­rallel, or come near. For so they make Monarchy to be a wilde kinde of hold, Kingdoms to be occupantium jus; qui potest rapere capiat, the strongest take all, catch as catch can. A presumption opposite to all Laws, and a portal to let in all confu­sion and ruine: But if the King should, as they would have him, forfeit and lose all his Authority and Jurisdiction; yet I see not why or how, they could also chal­lenge his Lands, and private Inheritance, for that must needs descend by Law. Be­sides, if the King could forfeit his Sove­raignty, how can he forfeit it to his Sub­jects? It is true, a Subject may make himself Civem alienae Reipubicae, a Citi­zen of another State, or subject himself to another Prince: But if he stay in his own Countrey, he cannot of a Subject, make himself no Subject, (for though he do re­bel, as the Hollanders did, yet he is still a Subject;) but it is more admirable, how of a Subject, he should become a Sove­raign; that is indeed, scientia scientiarum, a very supernatural skill, and far exceeding my capacity.

As for the grievous Exactions they com­plain of; videlicet, Of the tenth peny im­posed by the Duke of Alva: It will be necessary here to draw the Curtains, where­with they labor to shadow and obscure the truth. Extream necessity and not his own will, forced Alva to exact that, which neither he would have done, nor the King have suffered, if possibly to be avoided; but being driven to a sad strait, for satis­fying of the Soldiers, who always grow wilde without pay; and so to avoid a great­er mischief as he thought, he was forced to incur that inconvenience.

At this time, some of the Counsel in England, in the Queens name, seized in Hampshire Six hundred thousand Duckets, sent from Spain to pay the Army, without any charge at all to the Countrey. Be­sides, the King of Spain had sent the Duke of Medina, a man of a milder na­ture, to succeed Alva (who partly by misfortune, partly by his sternness, partly by some errors, but most of all by some Foreign Princes disfavors, was grown odi­ous) who brought with him Two hundred thousand Duckets, which the Zealanders intercepted upon the Seas; and so was Alva by these means further plunged and [Page 45]perplexed. But hereby it appears plainly, That it was neither the Kings pleasure nor purpose (who intended so largely and liberally to furnish those Countreys;) but the extremity of his present wants which compelled Alva to those Demands and Exactions: And so it was rather an occa­sion of scandal and offence, reflected up­on the King and Alva, than deserved by either, and a quarrel rather made and con­trived, than given.

But now these popular Orators that plead so earnestly for the ease of the Com­mons, and seem so careful to procure the Exoneration of the Impositions and Taxes laid upon the people: Why do they not now inveigh as much against these new Magnifico [...]s, now Hogen Mogen Lords of Holland, who are so far from laying down and diminishing the Subsidies and Excises there, that they have raised and augmented them in such sort, as at this day no King­dom or Commonwealth in Christendom, groaneth under the like burthens. And it cannot be yet forgotten, how the Gentle Father of the people, as they call him, the Prince of Orange did propound and labor to wrest and wring from them of Holland, the sixth peny towards his charge and main­tenance, [Page 46] Anno 1584. I could shew you an endeavor to raise the sixth peny upon the Hollanders; a strain far higher than the Duke of Alva's; sed transeat.

Now one thing I must not pass by, for it will illustrate all the rest. West-Friezland in the beginning of their Rebellion, did scarce contribute Denis octies centena millia Florenorum, and now they are charged to pay Quadragies centena millia librarum & dues milliones. Barnevelt in Apol. I use Barnevelts own words in his Apology, because I would not be challenged for mistaking them: Whereas they paid before but Eight hun­dred thousand Florins, they are taxed to pay Forty hundred thousand Libers, and two Millions, which makes a pretty differ­ence. Who is therefore now the Grand Tyrant or Exactor? Though the people have changed their Lord, they are not at all eased of their oppression; and where before they complained they had one, now are they subject to the command of many Tyrants, who fleece them to the purpose, nay unskin them daily. If Alva beat them with whips, I am sure these new States chastise them with Scorpions.

Examine but their Excizes and Imposi­tions, how they are increast upon Meat, [Page 47]Drink, Fewel, Men, Servants wages, be­sides Loans, and Benevolencies, and you will finde that they have well leapt out of the Frying-pan into the fire.

Hen. Cnic­kins. Henry Cnickins chargeth them to exact the fourth part of their Revenues that are Hollanders, and live out of their Country; Si in Provinciis nostris veniâ eorum, degunt, semissem jubet solvere; si secus, bonis exu­unt, &c. Sed de his hactenus. For these and such like frivolcus pretences must they have (as all these Protestants of In­tegrity ever had) that intend Rebellion; but when they come to be ballanced in the Scales of Right Reason, and are found too light, and all their specious Allegations not to hold water, Religion must be the master-piece to play the prize by, and a cloak that will never fail to cover knavery. So Exeunt Hogen Mogen Protestants of Integrity.

The Religious Cockatrice having with so much success and applause plaid over his Evangelical game in the Low Countreys, sets his Pseudo Apostolical face a little more Northward, directly pointing at our British Islands for his next Rendezvous; [Page 48]and the most Northern corner of all them too, he was pleased to chuse out to receive the principal honor of his first arrival. Now we may well know aforehand, what we are to expect ab [...]quilone; so then enter true Israelites indeed, our gydd and godly Bre­thren of Scotland, that no doubt will ap­prove themselves and all their Bearns to be legitimate Protestants of Integrity; for God forbid, there should be any Bastards in Scotland. Indeed it is not to be denied, how eminently they ever did, and do still patrizare, though one would have thought that the fiery zeal of these Serpentine Geneva Rabbins, would have been some­what qualified in a colder climate, and proceeded with better temper.

Now if we look upon the Primary and and Principal Authors and Actors of the Alterations and Tumults in Scotland, the first and dearest beloved brood of the Cockatrice, we shall finde them sure, as violent as Whirlwinds, blowing down with their breath, all that ever stood in their way, even Royalty, and the very Crown ir self.

The Principal Instruments, and as it were Legati à Latere, from his Holiness Mr. Calvin, for this great work, were John [Page 49]Knox, Goodman, Gilby, and Buchanan, who were bravely seconded by Mais, David Fergusson a Learned Shoomaker, and Minister of Dundee; as also Mr. Coverdale, Willax, Rous, Harriot, and Mongomery, Victrix Legio & Novatores strenni, a conquering Legion of the right Cockatrice kinde, stout Innovators and pure Protestants of Integrity. Not all Writers of Books, but all of them Mini­sters (forsooth) of the new Gospel; and such rare Salt-Petermen as were fit for Fire-works, and to prepare Matter to blow up both Church and State of any Nation. What a pretty Gentleman Knox was, and how well conditioned, his Country-man Langey can amply tell you, who hath writ at large of his vertues. For Buchanan, he was ever known to be a rude and slovenly Swits, of a presumptuous audacity, and a factious nature, and one of those Pro­testants of Integrity, that in Edinburgh in the time of King James the Fifth, did so­lemnly in Lent, eat the Paschal Lamb; and being convicted of that Judaism (which the King himself sate to examine) his Partners and Colleagues in Religion were there condemned and burnt for that Heresie; he with some of his associates [Page 50]escaped, and fled over into other Coun­treys, as men reserved to be further Plagues to their own. But by their Godly Theo­rems likewise, and Doctrinal Maxims, you shall be better able to discern them, and finde them extraordinary Doctors of Loyalty, pure Protestants of Integrity, and scarcely matchable.

First, Knox in lib. ad No­bilitat. & Pop. Scot. Gentle Mr. Knox in his Pook to the Nobility of Scotland, begins thus to instruct them. Neque promissum, neque juromentum obligare potest populum, ut obediat & auxilietur Tyrannis contra Deum: No promise nor oath whatsoever can oblige the people to obey and help Tyrants against God. And in his History of Scotland, Id. in Hist. Scot. pag. 372. he expresly assums, That Princes may be deposed by the people, if they prove Tyrants, and act against God and his truth; and in such cases all Sub­jects are free from their oaths of Allegiance and Obedience.

His Fellow Goodman also sings the same note in his Book of Obedience, and that out of Exod. 17. Goodman in lib. de Obed. in Exod. 17 Toti populo, saith he, hoc orus incumbit ut animadvertat in Idolola­tram quemcunque; nemo excipitur sive Rex, sive Regina, sive Imperator. It is a duty incumbent upon all people, severely [Page 51]to prosecute all Idolaters; none is to be ex­cepted; neither King, Queen, nor Em­peror. A brave Homily to the people, to teach them how to punish their Princes; then he proceeds to shew how, and by what order that is to be done. This is Gods Commandment, saith he, to the people; Ui in simili defectione Rectores suos, qui à Deo ipsos abduc [...]nt, ad furcas abripiant & suspendant; that in case of such a defecti­on, they seize upon their Princes who would seduce them from God, and carry them a­way to the Gallows, and hang them up. Is not this a rare Justiciary over Kings?

Nor is their fine Companion Buchanan, Buchan. de jure Reg. Scot. p. 61. in his Book De jure Regni Scotiae, a jot behinde these two gallant Fathers of the people, in his wholsome counsels to them. For, saith he, the people are above the King, and of greater authority; they have right to bestow the Crown as they please; they may arraign their Princes, and depose them: To them it appertains to make Laws, and to Princes to execute them. Sure our Pro­testants of Integrity here in England con­ned this Lesson perfectly; we see they have followed it exactly: Yet this was the great Solomon of Scotland, and well chosen, if you mark it, to instruct his King as a [Page 52]Tutor; but fitter far to infect the people as a Preacher.

But if you will yet have a little pati­ence, you shall hear these Godly Men speak their sense more plainly.

And first, Knox, sol. 372. Knox tells us plainly, That it were very good, that rewards were pub­lickly appointed by the people for such as kill Tyrants, as well as for those that kill Wolves, and other Beasts of prey. But brave Buchanan enlargeth upon this point a little further in a learned Diaglogue of his, Buchan. in Dial. wherein he shews abundantly both his excellent Divinity and Humanity. They hold, saith he, that Kings must be obeyed, good or bad; but it is no better than blas­phemy so to say. It is true, That God oft placeth evil Kings to punish the people; and it is as true, That he often appoints private men to kill them. But in the first to Timo­thy, we are commanded to pray for Princes; yea, so we are also to pray for Thieves. Is not this rare? Yet again he must have the other firk at the coat of Kings. But (saith he) Paul commands obedience to Kings; he answers, Yea, it is true, Paul did so in his nonage of Christianity, and in the infancy of the Church; but if he had lived now, he would have writ and said far otherwise: [Page 53]As if the time wherein Buchanan lived, had been more enlightned with the Spirit, than that of the Apostles; and that he himself were inriched with a greater ful­ness of the Holy Ghost, and had a more ripe and solid judgment than poor Paul could possibly comprehend.

Thus are the people closely armed to kill Kings under the notion of Tyrants, by the Zeal of Gods Church and Truth, and the Light of the Gospel; as by the Sword of Gideon, and the Arms of Ju­dith, which must be drawn and directed by the people, even against their Kings.

Now that these impious Paradoxes be the Doctrines not of one Goodman, nor one Knox, or one Buchanan, but of the whole Congregation of those Protestants of Integrity, is to be seen by their holy Geneva Bible, Bib. Genev. 2 Chron. c. 5. v. 16. admitted by their whole Kirk, wherein their Notes upon the Se­cond of Chronicles shew, That they allow the deposing of Queen Maacha, by her son Asa, for Idolatry, and yet reprehend him for want of zeal, that he did not put her to death by fire. The like Axioms sure are not allowed at Doway, nor the like Notes to be found in the Rhemish Testa­ment: But yet the practice and execution [Page 54]of these poysonous Positions and Doctrines is much worse than the pronouncing of their bare Decrees. Less. l. 10. Hist. &c. Lessaeus, the learned Bishop of Ross, saith, that Eo Knoxii pro­rupit audacia, ut publice Nobiles pro con­cione perstrinxerit, quod Jesabelem ex medio non sustulerunt. Knox grew to that heighth of impudence, as publickly in a Sermon, to rebuke the Nobles of Scotland, that they did not put their Queen that Jesabel to death; and yet these are all but words: But observe how speedily blows followed; For all the Histories of Scotland do sufficiently testifie, That their first act of Reformation of Religion, as they cal­led it, or Establishment of their Prote­stancy of Integrity, was the surprizing the Castle of St. Andrews, without Warrant or Commission; then the murthering of Cardinal Belua, 1546. And from thence proceeded to the Deposition of their own most Gracious. Virtuous, and Religious Queen, our Kings Great Grand-Mother, and afterwards pursued her to her murther here in England.

All which practices were sufficiently furthered by the rest of their Reforming Brethren abroad, B [...]za in E­pist. 78. [...]d Buchanan. the Prime Protestants of Integrity, as appears by Beza in his [Page 55]Letter to Buchanan, provoking him to those Barbarous and Satanical Treasons, by his bitter railings against that best of Queens, calling her Medea and Athalia, and saying with his foul mouth, that Nullum illius sceleribus idoneum nomen in­venio; That he could not finde out words to express, or names to set out her wicked­ness; and a great deal more in his Reve­ille Matin; Reveille Matin. and onely because she was not (forsooth) a Protestant of Integrity. Nay King James of blessed memory him­self, her son, and our Soveraigns Grand­father, had much ado to scape their hands, though but in his Cradle, as he was pleased frequently to acknowledge, and so openly, that it could not pass the observation of learned men abroad, especially one Johu Schuts, Joh. Schuts his obser­vation of K. James. a Lutheran, who repeats the Kings words thus; Ab illis ego non so­lùm â nativitate continuò vexatus fui, ve­rum etiam abipso matris utero propemodum extinctus, antequam in lucem editus sum. I have not been onely vext and persecuted by this kinde of people from my Cradle and Infancy, but also from my very Mo­thers womb, and was almost by them ex­tinguished before I could see light. But we know better sure here in England, than [Page 56]any Lutheran abroad could possibly, how that great, most judicious and knowing King was satified in their Religious rogue­ries, and what he thought of them to his dying day; and the warning he gave his most vertuous son upon his death-bed, to beware of them: Which how well he did observe, I know not; but this I am sure of, That they were the principal movers of all his, and his Kingdoms troubles, and the cursed hands that joyned with the English Protestants of Integrity here, to work his final ruine. Sed transeat cum re­liquiis erroribus.

But now here before I proceed any fur­ther, I must be bold to make a stand, and sadly intermix the water of my eyes with my mourning and sorrowful Ink, and with a black distempered Pen, deplore the madness of those malicious men, who were the first engagers of us in our late unnatural Wars.

Ah poor England, Paradise of the Earth, Eye of the World, Pearl of all Beauties! How many times by the means of these Infernal Spirits, Spawn of the Cockatrice, Protestants of Integrity, hast thou seen thy fruitful bosom, heretofore crowned [Page 57]with Ears of Corn, and Guilded with Harvests, all bristled over with Battalia's? How many times hast thou seen thy Land covered with Swords, and thy Seas with Ships? How many times hast thou felt the arms of thy Children encountring within thy proper Entrails? How many times hast thou seen flames of Brothers hostility flying through thy fat and fragrant Fields? When hast thou not sweat in all the parts of thy beautiful body? When have not Rivers of Blood been drawn from thy Veins, and such Blood as would have ce­mented the best Bulwarks for thy best de­fence, against all foreign enemies what­soever; and if well employed, had made the great enemy of Christendom, the Turk, ere this to tremble at thy Standards, and have replanted again the beautiful Plains of Palestine? But all hath been sacrificed to such Religious Furies.

Nor could these sacred Blood-Leeches yet rest satisfied, till they had embrued their hands, and made their hearts drunk with His, whose every drop was worth a whole Ocean of ours. Murther they must, the most Religious and Clement Monarch of the Universe; a Prince wise as Apollo, Valiant as Achilles, Vertuous as Socrates, [Page 58]Pious as Aeneas, and Beautiful as an A­mazon, must pass away as a Pearl parcht up with Lightning, and leave his Anoint­ed Head upon a Scaffold as a sacrifice to these Religious Monsters of Mankinde: An action so dire and dreadful, a Tyranny so barbarous, that no voice or pen can ere be able to express it; it makes the hair stand an end on the heads of all good men so much as to think upon it; nay nothing but a stile of fire, or pen of Adamant steeped in blood, is capable to declare it. And certainly, (as it was said of Sylla) If that Mercy her self had come upon the Earth in humane shape, they would have murthered her. Are you not yet ashamed of your ingratitude, you children of the Scotish Belial? Had you had one drop of true English blood in your bodies, you would have been readier to spend that for Him, than to take His from Him.

What, you would have been all Kings? We remember indeed too lately, that you were so, and would have a perpetual seat in Parliament, as you once thought you had got. And truly, it is great pity but it were so again, especially being so good Patriots, as you have been? I wonder tru­ly, that then you did not vote your selves [Page 59]to be immortal too! So you might have been too hard for Dun, and the Devil himself.

Let any temperate and knowing man in England now be judge, whether when you sate so with all your power and splen­dor about you, so loudly proclaiming your selves such Magnifical Members, you did not stink in the nostrils of the people; who generally looked upon you then but as busie Apes upon a house top, and as a towering smoak in the Socket of a greasie Candlestick. St. Bern. l. 1. de Consid. c. 7. For such (as St. Bernard tells us) are all dignified persons without merit; and so accordingly you went out in your own snuff, the stench whereof is not yet, nor ever will be in all succeeding Ages ex­tinguished. But I forbear, least I lose my self in this vast field of Passion, Wonder, and Astonishment; and indeed I would willingly pass over this discourse with si­lence, as over coals covered with ashes, were it not that as it was fit to expose massacred bodies to view, thereby to cure the madness of the Milesian Maids: so we are bound to discover the bloody effects of this late unnatural War, to raise a hor­ror in all good souls, against the wicked and diabolical causes of it; those bloody [Page 60]Religionaries, covenanting Cockatrices, in a word, Protestants of Integrity; for killing and robbing more villainous than ever was a Cacus, or a Polyphemus; more like Centaurs than men, much less Saints; and if you could but look into them, you would finde for all their reverend preten­sions to purity and godliness, their hearts all spotted over like the skin of a Panther. Wretched Religionaries, who carry with them the voice of Jacob, but the hands of Esau; whose godliness truly is not unlike a Tomb of Glory, full of rotten Bones; and a fair Eye to shew, but purblinde at hand: And yet truly, notwithstanding all out unworthy sufferings from this kinde of Cockatrice-Christians, we in England have now no little reason to rejoyce in those very miseries, and congratulate with our selves, that very blood-shed it self of those unnatural wars, if we could at no cheaper rate have acquired the en­joyment of those most inestimable bless­ings and benefits, which we have since re­ceived by the undeceiving of the good people of the Nation, from this grand cheat of Presbyterian Religion, and above all the rest, the soveraign influence of that most precious person his Sacred Majesty, [Page 61]and most gracious Government. Thrice blessed England in such a purchase, though with so much cost and pains! O happy voice of thunder, which made this Hinde to bring forth so glorious a Birth, after so many terrible throws, and such direful a­gitations of many years!

Methinks I see still, and it will be al­ways present with me, how upon his entry into London, all the hearts of the poor Subjects of this Nation, which so much sighed in the Civil Wars, and under the late Usurpers, freshly bloomed, and new­ly opened themselves as Roses, at the be­nign and gentle aspect of this incomparable Prince. Some stedfastly beheld him, and became as statues, yet shewing by their eyes, that they were not made of marble: Others spake to him with an infinity of dumb testimonies of a never silent and hearty affection: The rest made the re­sentments of their hearts burst forth from their lips, not being able to withhold from Acclamations.

But what shall we say then, if our Eng­lish Protestants of Integrity have been the causes of all this great happiness, both to Prince ann People? I am sure they glory in it, as their own proper product, [Page 62]which if truly done by them, out of a true resentment of loyalty, without any mix­tures of their own private and pernicious designs, and a perfect repentance for their past crimes, no doubt will prove sufficient expiation both in the sight of God and man, for whole myriads of their treason­able transgressions before. For this dry victory of his Majesty over us, hath been the greatest and most conducing to the publick good, that ever was heard of in the whole world. It was well observed of Tacitus. that Ingens victoriae decus citra domesticum sanguinem bellanti, the great­est glory of a victory is that which a Cap­tain gains by the least expence of home­bred blood. And this hath been his Ma­jest es constant study to do, ever since his most barbarous banishment: Nay, his en­deavor likewise hath been to save as much as he could of his very enemies blood. He hath never sought to purchase fame by such a cruel vanity, as Pompey the Great did, who building a Temple to Minerva, caused to be engraven over the Gate of it, how he had taken, routed, and slain, Two mil­lions one hundred fourscore and three thou­sand men; pillaged and sunk Eighty hun­dred forty and six Ships; made desolate One [Page 63]thousand five hundred thirty eight Cities and Towns. If this be the way to glory, his Sacred Majesty sure hath steered a clean contrary course; for he hath written and engraven by his actions on the Gate of the Temple of Eternity, the Men, Ships, Cities and Towns that he hath preserved. Haec divina potentia est, gregatim & pub­licè servare, saith the [...]n [...]est Excellent Sentca; It is a piece of no less than di­vine power, to save publickly, Since, de Clem. l. 1. c. 26. and by troops. By the other way, it may be his Majesty might have rendered himself more remarkable and terrible, like a dread­ful Comet, by the ruine of his Kingdoms; but his gracious goodness knew, that no­thing could be so honorable as to save: And it is not his Majesties fault, if not­withstanding all those great and fierce con­tradictions of peevish spirits, we are not yet reconciled into a brotherly amity, and as one mans children, if we do reverence his Sacred Majesty as our common Fa­ther.

Our Cattel are as plentiful as ever, our fields no less fertil and fragrant; nor yet are our Hillocks less filled with Ears of Corn, than they were before cur late unnatural Wars; all which we must needs attribute [Page 64]to his Majesties most pious care and pre­servation, in whose power it was for our ingratitude, to have thrown us all into our deserved confusion, and consequently de­solation; by which means he hath built himself a living monument in the hearts of all true Englishmen; in which he will live more honorably a thousand times, and so be represented to after ages, than all those great Monarchs of Egypt, in their rich Marbles, Pyramids, and Obelisks. And if our Protestants of Integrity have been, as they pretend, so highly instru­mental in this happy production, it is fit they should have their due honor and ac­knowledgement; and very requisit it is, that we should all joyn in prayers to God, that they may perfectly forsake the Cocka­trice and all his works, and continue like good Christians in the payment of those dues of obedience and loyalty which they have so worthily begun.

But now you must give me leave to tell you a story, which though in its surface may seem something fabulous, yet is grounded upon very good History, and the whole moral of it will be found, I fear, to be too perfect truth. That Monsieur De Bean Mannoir, a Noble Breton, being as [Page 65]honourably, as religiously engaged in the holy Warrs, took part with a Lion, that was combated by a Serpent, in a Wilder­ness in Palestine, and killed the Serpent with his sword, who had in all likelihood, otherwise worsted the Lion, is as fair and faithful History, as any humane Authority can derive to us. But upon this it is not impossible but some skillful Mythologists might erect this Fable. A Princely Lion that was for long time acknowledged King of the Wilderness of Sinai, made himself a most stately den, a Palace equal to the dignity of his Royal Person and Authori­ty: Now there was a brood of most sub­tile and most mischievous serpents there­abouts, who had an evil eye upon the state and authority of this Royal Lion, and a desire to make themselves Masters of his den. This wicked design of theirs they most secretly and craftily carried on, by private plots and conspiracies, bandying in his counsels, and ploughing with his Heifers. But prevailing nothing with all that, they entred into a Solemn League and Covenant, by arms and open force to expel him from thence, or reduce him un­der their obedience. Upon this very ma­ny Battels were fought betwixt them, but [Page 66]the valour and vigilance of the Lion, was [...]o great, and such the fidelity of his other good Subjects, that in some years they could yet gain little or nothing from him. At last the Serpentine power growing stronger, and the good Lions weaker, by their subtil insinuation into his Coun­sels, and intelligence with some of his unfaithful Counsellors, and when almost all his honest friends power was exhaust­ed, both purses and persons spent in the pursuance of the Royal right; the De­vilish serpents at last took him prisoner, seized upon his Royal den, and at length most villanously murthered him before the very door of it.

The young Lion in the mean while seeing two most vast and hideous Serpents had gotten the possession of his Imperi­al Den, endeavoured to save himself by flight from their infernal serpentine fury, and accordingly transported himself into another country, where he lived for ma­ny yeers a disconsolate stranger, and not a little distrest: Yet notwithstanding let­eth slip no opportunity that might ad­vance his Interest in Palestike; at length after many most valiant Essays and At­tempts, to regain what his father had lost, [Page 67]and with little or no success, he calls a Forrest Council about him, and was at last advised by the Fox to lye quiet for a while, not to stir at all; for all his quick and active opposition, did but keep his enemies more waking, and hold them ce­mented togerher in bonds of stricter uni­on; and so he was contented to sit still for a while, and give that viperous brood more leisure to destroy one another: which fell out according to the Fox his counsels, and the Lions expectations; For the two great Serpents that had made themselves Princes of the place, and usur­pers of the Lions right, fell into such fierce and unreconcileable differences, that the quarrel could never have end till one had banisht and driven out the other; for it is most certain, as the wise Spaniard informs us, in el amar, in el mandar no quieren compania; nor love, nor lordship can brook any Rival: There is but one Sun necessa­ry in heaven, and one King in a Country; a great spirit cannot endure a crown made Crescent-wise, but will furnish out the roundness of the Circle.

In fine, the worsted Serpent now being beaten into extream despair, addresseth himself to the young Lion, and proffers his [Page 68]utmost assistance to restore him effective­ly to his right, so he will be pleased but to let him have onr corner of his Den, and a part of his power; to which the Royal-hearted Lion readily assented; so with mu­tual forces they prevailed to repossess the Den, and slay the Master Serpent. Now it is very notorious, that the beaten and ba­nisht Serpent, was aiding and assisting to the Lion, not for any kindness, or love to him, or his cause; but for his own pre­servation, and to revenge himself upon his treacherous companion. And it is said, that so noble and so perfidious a na­ture not being able to cohabit long in peace together, the Serpent still according to its Devilish Luciferian nature, con­spiring to be aut Cesar, aut nihil, sole King or nothing; they fell into a most bloody combat, at the same time that this Seignior of Beaumanoir was passing by, who like a noble, cordial Cavalier, enga­ging his sword in the Lions behalf, slew the Serpent, and so freed that Monarchy from any more of the Serpentine servi­tude.

But now here I must be forced to draw a curtain over the horrid misdeameanours of my own Countrymen, which are not [Page 69]onely past, but those that are feared to come, least if I should make any Applica­tion, I may be mis-construed, and appear to ambitiate rather the business of a Pro­phet than a Historian; so I refer every man to his private application, and the whole Nation to their earnest prayers, that it would please God in his goodness to a­vert what the malice of some does threat­en us withal.

So I return to my business, and to search out if I can, the very first bed of this vi­perous brood; the proper Pedigree of these State Serpents, and the very source and origin of those Religious Cockatrices before spoken of, from whence they are truly and lineally descended.

Now there are three derivations alledg­ed, but a fourth I beleeve is most pro­bable. The first is from the old Wickle­fists in England, who are registred by Mr. Fox amongst his Martyrs, and are still accounted by some of the late Doctors of Integrity, Inter primos testes veritatis, a­mognst the first Winesses of the Truth: and yet we shall finde that they did hold as the Knoxians did since them in Scot­land, that the people might correct their Princes, if they offend: And therefore [Page 70] Melancthon a reforming Brother too, Melanct. in com. super Pol. Arist. in his Comment upon Aristotles Politicks, saith, Varias Tragoedias excitavit Wicklef­fus, qui contendit eos qui non habent Spiri­tum Sanctum; Idem in lib. de jure Magist. Osiander, cent. 9. amittere Dominium: Wic­cleff raised strange Tragedies, by teach­ing that they lose all right of Domini­on, who have not the Spirit of God: And in his Book, de jure Magistatus, he saith, Insaniit Wickleffus, qui sensit impios nullum dominium habere. Wickleff was mad who thought that no wicked man had any right of dominion.

Osiander witnesseth the same in his ninth Century, and divers others of the same reforming race, who have them­selves written altogether as Rebel Do­ctrines, yet tax Wickleff highly for this; that all wicked men should lose their pro­priety: So as if Princes be so, which rests in their sanctity onely to judge, they must presently forfeit their Crowns. And yet Mr. Fox calleth him, Stellam matutinam in medio nebulae, & Lunam plenam in die­bus illis, a morning star in the middle of a fog, and the full Moon of the time; and the consequence of those Doctrines may be seen in the stories of Sir John Oldca­stle Lord Cobham, and Sir Roger Acton, [Page 71]two of Wickllffs Disciples, who raised a Rebellion accordingly, and were by that active King Henry the fifth, defeated, and deservedly put to death for Heresie and Treason. And how careful that phana­tical Oldcastle was of his Followers, may be seen in his Speech to Sir Tho. Erping­ham, that if he saw him rise the third day from the dead, he should procure quiet­ness and favour to those of his Sect: But by his not resurrection as he promised, his Sect lay strangled in the Cradle, and buried with him till King Edward the sixt his days, when some ends of it were taken up again, and set out with more o­stentation then ever in that Princes Mi­nority; and what rare effects of obedience, were by that means produced in Queen Maries time, who brought them up a­gain to the Test, may be easily read in our Chronicles. Wherein it is plain, that in the poor five years of her Reign, there was de facto more open and violent oppo­sition and rebellion made by her own Subjects, than Queen Elizabeth had in fortie five yeers, or any Prince before, or since the Wickliffian Doctrine; till the same smothered fire broke out at last in our good King Charles his time, to his [Page 72]utter ruine, and the shaking of the very foundations of his Monarchy.

And yet to this very day is Wickliff held for a grand Apostle amongst all the Phanaticks in England, who are at present more numerous than ever. Howsoever it cannot enter into me to beleeve that he deserved the Honour to be reputed the first Father of our Protestants of Integrity; though he might possibly by that single Doctrine of his, open a gap to all those gallant Champions against Kings that suc­ceeded him. So exit Wickleffus; and en­ter valiant Martin Luther, who is by some, and truly not altogether undeserved­ly, supposed to be the great Grandfather of these prodigious Doctrines against the State, Dignity and Persons of Kings and Princes.

It is well known that in the yeer of our Lord 1514 the whole estate of the Church joyed a setled Peace, and all their ancient Rights and Priviledges: All Princes with great devotion were Nursing-Fathers and Protectors of it; there was a perfect har­mony and correspondence, (for all mat­ters of Religion and Faith) between the Church of Rome, and the Princes and Common-Wealths of all Christendom.

Anno 1515. Martin Luther an Augu­stane Frier, a man of a turbulent spirit, was indeed the first that broke this long and happy peace, who having interposed himself in the fatal business of Indulgen­ces (sent by Pope Leo the tenth into Ger­many) began first as Proctor for his Or­der to preach against the injury done to his fraternity, against the covetousness and abuses of the Collectors, and against their Authority which did nominate them, &c. And finding (as Novelty is ever at first well entertained by the multitude) Populo placere quas fecisset fabulas, and percei­ving also some of the greatest Princes in Germany did hear him, and would be rea­dy to back him upon all occasions, and in all his proceedings, pufft up with vain­glory, and an ambitious conceit of him­self, he presently set himself upon higher strains, and as a man grown sick in his spi­rits, and of a fiery disease, he begun to rave and defame all Church Government; he abandoned his Cloister, cast off his Habit, and renounced all obedience to his Superiours: For now he preacheth against the whole Clergy, against the Tyranny and Superiority of the Bishop of Rome, (whose Authority in matters Ecclesiastical [Page 74]was till then held sacred) perswaded thepeo­ple not to render him or them any obedi­ence: The Pope he termed Satanissinum Pa­pam, & Messem Asino; the Prelates, he cal­led blind guides; the Religious, he termed Swine, and Candles set under a Bushel.

Thus he sought non purgare abusus, sed tollere ordinem, Triticum cum zizanio evel­lere studuit; not to cleanse the Church of abuses, but to extirpate all Order, and to pluck up the Wheat with the Weeds.

Now his first step towards all the Tra­gedies he intended, was this; that he might work his mischief and confusion in the Civil State the better he first tears in pieces the Ecclesiastical, and so proclaims open War against all the Bishops in Ger­many; and therefore writes a Book expres­ly, Contra statum Ecclesiae, Luth. in lib. cont. stat. Ecc. &c. & adversus falso nominatum ordinem Episcoporum, a­gainst the State of the Church, and the Order of Bishops falsly so called; in which he sends out his Bull, as he calls it, in these words.

Attendite vobis Episcoporum umbrae, vult vobis Bullam & Edictum legere, non valdè teneris vestris auribus placiturum; and this was his Lecture worth the hear­ing: Omnes quicunque opem ferunt, bona, [Page 75]famam & sanguinem in hoc impendunt, honorem (que) sunm in hoc exponentes, ut Epis­copatus Pompatici devastentur, tam remoti & alieni ab omni functione Apostolica, to­tum (que) hoc Satanicum Regimen Episcopo­rum extinguatur; Hi sunt dilecti filii Dei & verè Christiani observantes praecepta Dei; Whosoever shall succour us in this business, with their goods, good name, or blood, and lay out all their honor too in it, that these pompous Bishopricks may be laid waste, and all the Devilsh Regiment of Bishops be extinguisht; Id. in lib. cont. Sylv. Pricat. Tom. 1. dat. Wit­tenbergh. these are the beloved children of God, and true Chri­stians observing the Commandements of God. And in another Book he tells us, Si fures furca, latrones gladio, haereticos igne tollimus, cur non potius hos magistros perditionis, hos Cardinales, hos Papas & totam istam Romanae Sodomiae colluviem, omnibus armis impetimus & corum sangui­ne manus nostras lavemus? Nothing must now serve his turn but to wash his hands in the blood of Bishops: But here he must not stop neither; the ruine of the whole Hierarchy of the Church will not satisfie his furious Reformation: But as if it were, as I doubt not but it was, purposely to bring in Barbarism, and to put out the [Page 76]eyes of the poor Almains for ever, that neither they nor their posterity might ever discover his Frenetick Errors, he endea­vours madly in the next place to ruine and deface all Universities, as in his Book Contra Ambrosiam Catharinam, Id. in lib. cont. Amb. Cathar. he saith thus, Ʋt videat ad Evangelium funditùs aextinguendum, nec astutius, nec efficacius invenisse Satan commentun quam erigen­darum Universitatum, the Devil never in­vented a more subtil and effectual means to extinguish the Gospel than that of founding Universities.

And in his Book de abroganda Missa, there he disswades the people from sending their children to the Universities, Id. in lib. de abrog. missa. and ge­nerally condemns them all in these words; Academi is per Idolam Moloch figuratas puto, That Universities were figured out to us by the Idol Moloch; and gives the Reason after, Ex isto enim fumo prodeunt istae Locustae, quae omnes Cathedras occu­pant; for out of that smo [...]k, saith he, do issue those Locusts, which swarm in all Chairs, and possess Pulpits: And so in or­der to that Doctrine did his learned Com­panion Carolostadius choose to go to Plough, Carolostad. rather then he would read one Lecture more.

And his fidus [...]chates, Melanct [...]in Dyd. Philip Melan­cthon, in his Book called Didymus, saith, Equidem sapientem virum [...]udico fuisse Wickieffum Anglum, qui omnium primus, quod ego sciam, v [...]dit universitates fuisse Satanae Synagogas: I take truly Wickliff an Englishman to have been a wise person, who was the first of all that I know, who discovered Universities to be the Syna­gogues of Satan.

Nor could this famous Reformation sa­tisfie it self with the extirpation of these two the tallest Cedars in the Empire; that is the Hierarchy, and the Universities; but a greater mischief must follow, and that must be the ruine of the Empire, and Caesar himself: Which is first to be seen plainly by his prodigious incivility, arro­gancy, and disobedience, towards the Emperour, and the Princes of Germany: Nay, what a reverent esteem had he for Sacred Majesty, by his usage of Henry the eight of England, Luth. in lib. cont. Regem Angliae. in his Book that he entituled against him? he called him an envious mad fool, full of Cowardise, and without any vein of Princely blood in his body: After that he saith, He was a Basi­lisk, to whom he denounced damna­tion.

And p. 335. he saith, This glorious King, lieth stoutly like a King: Pag. 335 And again, He is a lying scurra, covered with the title of a King, and a chosen vessel of the Devill: And p. 338. Thou art no more a King, but a Sacrilegious Theef: p. 338. And then most mannerly, p. 333. and like himself, p. 333. Jus mihi erit majestatem tuam stercore consper­gere, &c. For more of that stuff I refer you to Sir Thomas Moor the famous Chan­cellor of England, Sir Tho. Moor. cont. Lutherum. who recapitualtes them in his Latine work against Luther: But iudeed it is no great wonder how he treat­ed Henry the 8. when we do but consi­der how he behaved himself towards the Princes of the Empire, and to Caesar him­self, who was his own Soveraign Lord, to whom whether he gave what was due to Caesar, or did preach and perswade obedi­ence to Magistrates, as a good Christian ought, we shall see anon: And first in his Book, Luth. in lib. cont. duo man data Caesa­ris. Contra duo mandata Caesaris, he gives him and all the Princes of the Empire the plain Lye; Turpe quidem est Caesarem ac Principes manifestis agere mendaciis, it is a shameful thing that Caesar and the Princes should deal in such manifest lyes: And a little after calls them all Beasts, De­us mihi dedit negotium non cum hominibus [Page 79]ratione praeditis, sed Cermaniae Bestiae de­bent me occidere, meaning that the Prin­ces, the savage Beasts of Germany, should murther him; then he proceecs to make them worse than Turks, Ne ullo pacto eos sequar [...]vel in militiam ire, vel dare aliquid contra Turcas: Quandoquidem Turca deci­es prudentior, probior (que) quàm sunt Princi­pes nostri; quid tal [...]bu fatuis, &c. he would neither follow them into the War, nor give any thing against the Turks, In lib. Ar­tic. 500: in Art. 361 or the Turk was ten times an honester, and a wiser man than his Princes; what had he to doe with such fools? &c. Yet further in his Book of Articles, Quid ergo boni in rebus divinis vel decernant, vel consrituant Ty­ranm tam impii & prophani? what good can such impious and prophane Tyrants do, In lib. de Seculer. Potest. or determine in Divine matters? before they were liars, beasts, fools, and worse then Turks; and now plainly Tyrants, impious, prophane. And yet a little higher still, in his Book of Secular Power, he delivers his opinion of all Kings and Princes in ge­neral, and how they are to be esteemed; Scire deb [...]s quod aeb initio mundi, rarissi­ma avis est prudens Princeps, ac multo ra­rior probus; sunt communiter maximè fatui, & nequissimi Nebulones in terrâ from the [Page 80]beginning of the World Princes general­ly are, and ever have been, the arrantest Fools, and wickedest Knaves living; and for fear he should not be sufficiently un­derstood, he interprets himself presently after, Quis nescit Principes esse carnem fe­rinam in coelo, In lib. de Bello cont. Turcas. as great a dainty in Hea­ven, as Venison is upon the earth, that a Prince should have a saved soul: And then in his Book of War against the Turks, he concludes them absolutely unfit to govern the affairs of Christendom. Caesarem neque caput esse Reipub. Christianae, vel de­fensorem Fidei, & Evangelii: & oportere sane. Ecclesiam habere alium defensorem quàm sunt Imperatores & Reges: That is doubtless to say, That he will have no bo­dy Head of the Church, nor Defender of the Faith, but his own sanctified self. Kings at least cannot be; for he gives his Reason for that, Eos namque esse pessimos hostes Christianismi & fidei. Did ever any Prophets, Apostles or Primitive Chri­stians, use such a barbarous liberty of speech against their Persecutors? no not against Nero, Dioclesian, or Julian, the wicked­est Tyrants that ever the earth bore. Did Elias his Prototype, as his Disci­ples would have him to be, ever rage so [Page 81]madly against Ahab and Jezabel? Did not St. Paul use Festus with more Reve­rence? And without doubt no Christian and true zeal can be so irregular, so rude and so intemperately passionate, as to give the plain lye to Caesar his Soveraign, and to the Princes of the Empire: To pro­claim him and them Salvages, Baboons, Fools and Tyrants, blind Buzzards; and that the Turk was a wiser, and an hone­ster man than they. To affirm as it were in scorn and hatred of Majesty and Roy­alty, that a wise and a good Prince is as rarely to be found as a black-Swan; that commonly Kings and Princes be the most doting Fools, and Reprobate Knaves in the world, that they were a cursed and a damned Crew; as if there were no place vouchsafed in heaven for such Caitiffs as Kings. These are rare motives doubtless to the people, to render due obedience to their Princes.

But yet least this rayling should not do his feat, and that the world should fa­vourably interpret all that language to be but a passionate heat against some particu­lar persons; and not that he did intend to a­buse and enervate the very sacred Power it self and function of Kings: nay to take the [Page 82]Crown from off their heads if he could, and to expose their Prerogatives and all Regalities to the malice and contempt of the people, he must yet determine the business more positively and cathedrati­cally against them; and therefore in his book against the Bores, Lo. 1. con­tra Rusti cos. he sends this greeting to the Princes; Sciatis Boni Domini Deum sic procurare quod subditi nec possunt, nec debent, nec volunt, Tyran­nidem vestram ferre duitius. Know ye my good Lords, that God has so provi­ded, that your Subjects neither can, shall, will or ought to endure your Tyranny any longer. Then in his Common places, Pulchrè vero non turbandam pacem Publi­cam arbitraris, Lo. Com. class. 4. c. 30. & turbandam pacem aeter­nam Dei; non sic Palatini, non sic: As if it were undoubtedly true, that the peace of God, and the peace of the Empire, were incompatible: I am sure the old Lawes and Government of the Empire, and Luthers new Gospel were very incon­sistent.

But yet more plainly he sets it down as a divine Decree, L.de Cap­tiv. Babyl. c. de Bap­tismo. in his book of the Ba­bylonish Captivity; At omnibus hominum legibus exempti sumus, libertate Christia­na nobis per Baptismum donata, we are [Page 83]exempted from obedience to all humane Lawes by our Christian liberty given us in Baptism: And in the same book in his chapter of Matrimony, Scio, saith he, nullam Rempublicam Legibus feliciter ad­ministrari; Ibid. c. de Matrimo­nio. I know no Common-wealth that is happily governed by Lawes: Ibid in c. de sacris Ordinibus. and again in his Chapter of Holy Orders, Tur­pe enim est & iniquiter servile, Christia­num hominem qui liber est, aliis quam coe­lestibus & divinis legibus subjectum esse. It is a foul thing, and most wickedly ser­vile, that a Christian man who is free, should be subject to any other but the Divine and Heavenly Lawes.

So that it is most plain, that it was not Luthers design onely to pull down Mo­narchy, but all other kinds of Civil Go­vernment, and to extirpate all humane Lawes, and so to subject the People onely to his interpretation of the Gospel.

And indeed he excellently well and very ingenuously expresseth his own mean­ing in his book to the Nobility of Ger­many, Lib. ad Nobilita­tem Ger­maniae. first giving his sentence upon the Imperial Chamber at Spyci [...]; Tribunal Camerae Imperialis; ecce quam Diabolica est Meretrix: Behold what a divelish whore the Tribunal of the Imperial [Page 84]Chamber is become! Then proceeds thus, Ferunt nullum esse pulchrius Regi­men quàm apud Turcam, qui tamen ne (que) Canonicum, ne (que) Civile jus habet, sed so­lum Alchoranum. At nos fateri oportet, nusquam esse turpius Regimen qaàm apud nos per jus Civile & Canonicum. They say there is no better Government any­where than amongst the Turkes, who yet have neither Canon or Civil Lawes, but onely their Alchoran. But we on the o­ther side must acknowledg, that there is nowhere a worse Government than a­mongst us by the Civil and Common Law. Now see I pray you, and observe whe­ther it was not this grave Doctors mean­ing to abolish all Lawes, and that men should be onely governed by his Gospel.

Now by these and such like abomi­nable Doctrines, was not he onely the cause of those horrible tumults which hap­pened in his dayes, but of all the sad wars and most dreadfull desolations that have followed since, and so must derive still an unhappy influence to all Posterity? For if it were lawfull for the Elector of Saxony his great Master and Patron to take Armes for defence of Lutheranism, because he was perswaded by him, that [Page 85]there was no other true and infallible Re­ligion but his; why might not another Prince with the same pretext take Armes for Calvinism, and Hulberstat for Epicu­rism, and a Muncer for Anabaptism; and so by an Anarchy under colour of their liberties, and the prerogative of Consci­ence, tear the Empire in pieces, and o­pen the Ports of Germany to let in the Turk, as they have very often done al­ready? and all the Princes of this later age have too sadly seen the dangerous and dismal consequences of that Doctrine, That it is lawfull for Subjects by their swords to defend their Religion against their Kings.

Nor did this Civil Gentleman use with more respect and reverence his Friends and Patrons of the house of Saxony. As for Duke George of Leipswig, he call'd him once, when he was displeased with him, the Apostle of Sathan, and scorn­fully gives him the Title of Illustrissima Inclementia vestra: and so to old John Frederick his chiefest friend and favourer, upon occasion of a Commission or visita­tion of his which disoleased him, Lo. in ferm. Dom. Lo. contra Ambros Cathar. Ite, quoth he, eis visiatoribus, and then he tells you presently, because he was not [Page 86]himself called to counsel about it, Nescio qua de causa me praeterierit Princeps; and in another place, saith he, Si licet mihi Decretales Papae, Conciliorum decreta, le­ges & mandata Imperatoris, omnium (que) Principum, pro libertate Christiana, ne­dum contemnere sed & conculcare, vestrás­ne res gestas praeclarae visitationis, legum vice acceptem? If it be lawfull for me not onely to contemn, but tread under foot the Popes Decretals, the Decrees of Councils, the Lawes and commands of the Emperour, and all Princes, for the defence of Christian liberty; must I be forced to accept the transactions of your pittifull Visitation, in the place of Lawes? See how he served his own Master; In­deed Ile say that for him, he dealt his blows against Princes very impartially.

Now indeed after all this, may it not be very well imagined, that this Anti­monarchical Egg of the Religious Cocka­trice was laid in Martin Luthers bosome? especially if we well observe how Calvin and he do symbolize together in the point, how they speak one language, wear both the like colours, and the very same fashi­on, if you will observe a little further out of Luther, Tom. 7. fol 441. Nebulones isti ex Nobili­tate, [Page 87]Tyranni & qui inducunt animum ideo nobis Evangelium dedisse, eos (que) ex car­cere Pontificio expedivisse, ut possint ipsi avaritiae suae litare: These Knaves, saith he of the Nobility, these Tyrants per­swade themselves that God has therefore given us his Gospel, and delivered us out of Popish bondage, that they may sacri­fice to their own Covetousness. In Epist. fol. 350. And in his Epistles he sayes, Principem esse & non ex aliqua parte Latronem esse, aut non aut vix possibile est, To be a Prince and not an Oppressour, Tom. 3. fol. 32 5. nay an arrant Thief and Robber, is not at all, or very hardly possible: and again, Non est Principis esse Christianum, &c. It is not the part of a Prince to be a Christian. Nay yet again, Tom. 6. fol. 143. in Psal. 101. Mirum non est saeculares Reges Dei hostes esse, ejus (que) verbum hostiliter persequi; hoc ipsis a Natura est insitum, haec corum pro­prietas, It is no wonder, saith he, that secular Kings are Gods enemies, and do with all hostility persecute his word; it is planted in their very natures so to be, it is their inseparable propriety.

Thus by his Rules as well as Calvins, there is a plain Antipathy between Roy­alty and Religion; and so I am sure by better consequence between their Religion and Loyalty.

But to proceed a little further: Aulaes Principum, Tom. 3. La­tin: fol. 459 in. Psalm 45 saith he, verè possunt dici se­des & Thronus Diaboli, ubi tot sunt Dia­boli, qnot fere Aulici; Courts of Princes, saith he, may be truly said the Seats and Thrones of the Divel, and by conse­quence Kings must be the Devils, Tom. 2. f. 8. though he saith onely that Courtiers are so. Yet again, Principes sunt flagitiosissimi Ne­bulones: Princes, saith he, are most wicked Knaves; the reason followeth, Sunt enim Dei Lictores, & Carnifices quibus ira di­vina ad puniendos improbos uti solet, &c. For they are no better than Gods Ser­geants, Executioners and Hangmen, to punish people upon earth. Yet further, Nullum ne (que) jus, Fol. 190. ne (que) fidem, ne (que) veri­tatem apud Principes saeculares reperire licet; There is neither faith nor truth to be found amongst secular Princes; Tom. 3. fol. 149. they have neither honesty or justice. And then you may take for a very good con­clusion, Quid ergo Principes doceam & hususmodi Porcis scribam? To what pur­pose should I go about to teach Princes, or instruct such swine as they are?

Thus you see how these holy men and blessed Reformers, have divinely con­spired in this unity, (how different soever [Page 89]they are in other points, even diametri­cally opposite in all other doctrines) as led by the same Spirit, to arrive at the same most Christian and holy end, to nourish a deadly feud against all Kings and Prin­ces, animate them to Rebellion, and in effect to subvert all Civil Government.

That Luther was a Protestant, is most certain; but what his integrity was you have fully seen; nor will I deny that Zuinglius, Calvin, Beza, Paraus, Grace­rus, Knox, Buchanan, Gilby, were all as good Protestants as Luther himself in this point, and of great integrity, who have all like great and glorious Champi­ons of the Protestant Faith, attempted to Cantonize all Kingdoms into several Cir­cles, as they have done already their French Church, which they call their new Ark to preserve and redeem the miserable world from a pretended inundation of impiety, ignorance, and irreligion.

Thus I have been bold to draw the Pi­cture of Faction abroad, that is now distin­guished by the title Protestants of inte­grity, with a face so full of frowns and sternness, that by the very physiogmony of them, you may easily judg how un­quiet and turbulent the constitution of [Page 90]them is like to be; but yet we cannot justly determine who is the great Grand­father of these seditious, rebellious and King-killing Doctrines.

But now at length by tedious travel, we are at last arriv'd at Rome it self, and there we are told, that we shall not doubt to find the Origen of this pernicious Cock­atrice.

Now first the Reverend Picture-ma­ker Ormer assures us, 'that this was Dr. Allens Divinity; Dr. Allen [...]ng Apol [...] and he taxeth him highly, that men may murther their Prin­ces; and that in his Apology for the Se­minaries, he citeth the 25 of Numbers, and thence concludes, that Subjects may fairely take their Soveraigns and hang them up: so impious a position, and such unchristian words, that certainly could never come into the heart, tongue or pen, of any true Roman Catholick whatsoever, though I must confess Dr. Allen did speak a little too profusely as to the point, yet not comparably so dirtily as he has pleas'd to quote them: He was better read in his friend Goodman, Goodman in lib. de obedientia and I am confi­dent that in his quotation he mistook one for t' other; for Goodman indeed in his Book of Obedience, hath just the [Page 91]very same language that he puts upon Dr. Allen, and in his Descant upon the same place: So the mistake is very easie. Factum illud, saith he, quod me­moratur, Numb. 25. perpetuumest exem­plum in omnem aeternitaten, Numb. 25. & certa de­nunciatio populo, ut in simili defectione à Cultu Dei, Rectores suos qui à Deo ipsos abduount, ad furcas abripiant & suspen­dant; & quamquam possit videri haec magnae confusio, ut populus sibi tantum assumat, tamen quum Magistratus officio suo fungi desinit, populus ita considerandus est, ac si careret omni Magistratu, & tum Deus ipse gladium in populi manus tradit, & Deus ipse efficitur immediate eorum caput. That fact, saith he, in the Twentieth fifth of Numbers, is commemorated for a stand­ing example to all eternity, and a cerrain Declaration to the people, that in the like defection from the service of God, they take their Kings and Rulers, who would seduce them from God, away to the Gallows, and hang them up. And though this may seem to cause a great confusion, that the people should assume to themselves so great a power; yet when Magistrates are so slack, as to desist from performing of their duty, the people is [Page 92]to be considered as if they had no Magi­strate at all, and then God himself puts the Sword into the peoples own hands, and God himself is immediately made their Head and Conductor.

Now let us see the Doctors words, and examine the difference between them. He saith thus, Cap. 5. Pro Catholica Religione certare praeclarum est, sed modo & tempore, ut conscientiae lex Sacra supremi Pastoris sententiâ dirigatur. It is glorious, saith he, to contend for the Catholick Religion, but in good manner and time, that the Sacred Law of Conscience may be guided and directed by the sentence of the su­pream Pastor. And then he recites, Deut. 13. and Numb. 25. and infers. Illud autem in omnibus iis exemolis est notandum, populum non sua voluntate & impetu ad has caedes, sed à Prophetis & Sacerdotibus commonefacti: Id quod omni Posteritati sequuturae exemplo est, ne alias privato odio, superbia, &c. in errores ruamus, & improbitatem nostram religionis velo tega­mus. But this is to be observed in all those examples, that the people did not rush violently, and upon their own heads, into those slaughters, but as they were admo­nished by their Prophets and Priests; [Page 93]which may be an example to all following posterity, least otherwise by private Spleen, or Pride, &c. we fall into terrible errors, and think to hide our wickedness with the cloak of Religion.

This as I take it, serves not to their purpose. I am sure here is more discretion and duty, than ad furcas abripere, to hur­ry them away to the Gallows; more Or­der and Government, then presently sus­pendere, to hang them up: And if we mark well, we shall finde that in this last Century of years, there have been more Princes deposed and murthered for their Religion, by these Protestants of Inte­grity, than have been in all the others since Christs time, by the Popes Excommuni­cation, or the attempt and means of Ro­man Catholicks. How can then the Prin­ces of this age, walk amongst so many shelves and precipices, not so much as once opening their eyes to behold the Abyss that they have under their feet! so many heads crusht in pieces by these cruel Cock­atrices, may serve as broken Masts, and shivers of a shipwrack, advanced on the Promontory of Rocks, to give them no­tice of their deplorable events, whose ex­amples they still pursue; yet they look [Page 94]on them (for ought I see) with arms across, and daily in their own dangers, like wan­ton Victions, leap and skip between the very Ax and the Knife.

But the greatest tempest of tongues which I see ready to rise against the Ro­manists, and indeed the main ground why any thing of these opinions was ever sus­pected upon them, was a false supposition, That Mariana, a Jesuite, and all the Fa­thers of his Society, did maintain that un­godly and treasonable position of Mur­thering and Deposing of Princes for their Religion.

As touching Mariana, it will not be de­nied to be his personal fault; I say Mari­ana's proper opinion onely; yet was he not resolute in that opinion neither, but handled it onely problematically, incli­ning indeed to the worst part; but yet he absolutely and dogmatically affirms it not. His words are these, Falli possum ut hu­manus; si quis meliora attulerit, gratias agam. I may be deceived as a man; and if any man bring me to a better light, I shall be thankful to him.

Secondly, His question was not for kill­ing of Kings, but for killing of Tyrants; which something alters the case, though [Page 95]gives too great a latitude to Rebellion.

Thirdly, His whole Order disavows his Position, and have Categorically deter­mined the contrary.

Cardinal Tolet in his Summary, lib. 5. cap. 6. asserteth, That is is not lawful to attempt against the life of a Prince, though he never so much abuse his power; and that it is flat heresie to maintain the con­trary. So Greg. de Valentia, part. 2. q. 64. And of the same opinion is Cardinal Bellarmine, cap. 13. of his Apology; and Salmeron, Tom. 2. expounding the Thir­teenth Chapter to the Romans, where he referreth the act of Ehud against King Eglon, to Gods express Commandment. So learned Lessius, in his Book de Scienitiae & jure, lib. 2. cap. 9. dub. 4. The like does Serrarius in cap. 13. Scid. Azor. in his Institut. And Becanus in his Answer to the Ninth Aphorism. Gretzer in his Vespertilio Haeretico-Politicus, confutes all Mariana's Grounds; and so doth L. Richcorni in his Apology. Over and a­bove all this, That opinion of Mariana was condemned by a Provincial Congre­gation of the same Society that was held at Paris, 1506. And that condemnation was ratified by Claudius Aqua Viva, then [Page 96]General of the Order. The Doctors of Sorbonne likewise in the same year, de­clared and avowed, that it was an unlaw­ful and ungodly position: And lastly this Doctrine of Mariana's was most justly condemned by the Court of Parliament of Raris in the same year.

By this time, I hope, the tempest is pretty well laid: I am sure, I have been so happy as to satisfie divers of my good Friends, whom I have found scandalized at the Fathers of the Society, for pro­tecting so villainous and treasonable a Thesis. King James himself in his Pro­clamation of the Seventh of November, was pleased to declare his good opinion and assurance of Roman Catholicks in that point, notwithstanding the horrid conspiracy then of some few.

We are, said he, by good experience so well perswaded of the Loyalty of divers Subjects of the Roman Religion, that they do as much abhor this detestable conspiracy, as we do our selves. Nay hear a Confessi­on out of the mouth of the greatest adver­sary they ever had, that is, the Oracle of Geneva, Calvin in cap. 1. Hos. & in c. 9. Amos. upon the First of Hosea, and Ninth of Amos, Et hodie, saith he, quàm multi sunt in Papatu qui Regibus accumulant [Page 97]quicquid possunt juris & potestatis. And at this day there are most in the Papacy, that heap upon Kings whatsoever they can, of right and power. Of that, I am sure, Geneva was never guilty. And truly it is not a little observable, that this prevari­cating Calvin, Epist. 136. id Coren­rum. was pleased frequently to say, Magis sibi placere Reformationem Scoticam quam Anglicanam; and he gives his reason, Corruptelis Papatus ad­huc relictam esse congeriem, quae non obscu­ret modo sed propemodum obruat purum & genuinum Dei cultum. That he was better pleased with the Scotish than the English Reformation, because there was a heap of Popish corruption left amongst us, (that is, too much affection to Monar­chy and Prelacy) which did not onely ob­scure, but almost extinguish the pure and genuine worship of God: That is, afford­ed not so fair a latitude for his fowl practi­ses. Nay the beams of his Evangelical Sunshine, did break out pretty early too amongst us in England, as you may see by Mr. Dudley Fenner, Fenner in lib. 5. c. 13. who jumps right with the Apostle of Geneva, in his Fifth Book, where he gives this fearful sentence on an evil Prince as he calls him, Hunc tollant, vel pacificè, vel cum b [...]llo, vel Regni ephori, [Page 98]vel omnium ordinum conventus: Let him be cut off, either privately, or by open War, or by the judgement of the Peers of the Realm, or by the assembly of States. Who says now, that Calvin had not a very forward disciple here in England? and I think he hath been pretty well followed too. But if he had lived in this last age, and had seen what people have done and suffered, he would have liked our late Re­formation, as well as that of Scotland, and adopted our English Protestants of Integrity for his whitest Boys, and best proficient Schollars.

By all this it is plain, that Rome is so far from being the Author and Fountain of these Rebel doctrines, that all Loyal­ty is in their reputation Popery. Would you know how much they of Rheims condemned Treason and Disobedience? you may read in Page 301. their Notes upon the Testament lately Printed: Sub­jects were bound in temporal things to obey the Heathen, being lawful Kings, and to be subject to them, even for Con­science; to keep their Temporal Laws, to pay them tribute, to pray for them, and to do all other natural duties. And Dr. Kellison in his learned Survey, gives a [Page 99]good reason for it: Because, saith he, Faith is not necessarily required to juris­diction, neither is authority lost by loss of Faith. Which was the monstrous opini­on of Wickliff, and of the Waldenses be­fore, and hath since continued amongst all the greatest part of our Reforming Pro­testants of Integrity.

Saint Thomas tells us expresly, St. Thom lib. de Re­gimine Principum cap. 6. Decret. 2. Part. Caus. 23. q. 6. de Episcop. Tyran­nus non potest à quopiam, privata authori­tate interfioi: A Tyrant cannot be killed by any private authority; quite contrary to the rules of Paraeus and Knox, &c. Nay, the Canon Law it self may give the best satisfaction, where it doth decree thus, De Episcopis vero & quibuslibet Clericis, quod nec sua authoritate, nec authoritate Romani Pontisicis, arma accipere valeant, probatur. As to all Bishops and the Clergy, it is clearly proved, That they can neither by their own, no nor the Popes authority, take up arms, &c. Nay the Canon Laws of England do explain it yet more fully, as by the Provincial Constitutions in the Council held at Oxford, Provinc. Constit. Concil. Oxon. 1228. by Stephen of Canterbury, 1228. And Anno 8. Hen. 3. an absolute Excommunication is decreed against all those, Qui pacem & tranquil­litatem Domini Regis & Regni perturbant, [Page 100]who shall go about to disturb the peace and tranquillity of our Lord the King and his Kingdoms.

But to avoid all questions whatsoever, the General Council of Constance con­cluded, That it is an error in Faith, to maintain that Subjects may kill their Prin­ces, being Tyrants; the words are these. Nuper accepit Sancta Synodus quod non­nullae assertiones erroneae dogmaticae sunt Rei Publicae statum evertere cupientes, Concil. Con­stanc. Sess. 15. &c. Scil. ut quilibet Tyrannum potest & debet licitè & meritoriè occidere, per quem cur que Vasallum suum & Subjectum, etiam per clanculares insidias, non obstante quocun­que juramento, nec expectata sententia & mandato judicis, &c. And thereupon the Council determined, Eam esse doctrinam erroneam in fide & moribus: Then con­demneth it, and enacteth, Quicunque do­ctrinam hanc perniciosissimam pertinaciter asserentes, sunt Haeretici, & tanquam tales juxta Canonum Sanctiones sunt puniendi. The holy Synod hath understood of late, that some erroneous dogmatical Assertions have been broached, endeavoring to over­throw the Civil State, &c. To wit, That any Tyrant may lawfully and meritoricusly he put to death by any of his Vassals or [Page 101]Subjects, even by any secret contrivance, notwithstanding any Oath, or expectation of Sentence, and command from Higher Powers. This doctrine is erroneous in Faith and Manners; and whosoever shall pertinaciously assert this damnable and most pernicious doctrine, are Hereticks, and are to be punished as such, according to the Sanctions of holy Councils.

All this I am sure, accords with the doctrines of the most ancient Fathers of the Church, as St. Irenaeus testifieth, who setteth down amongst Heresies, St. Irenae­us, lib. 5. cap. 14. to think that Kings are given to men casually, and not by the divine providence, and appoint­ment of God; and his ground was, quia omnis potestas à Deo, because all pover is of God. And St. Ambrose saith plainly, St. Ambros. contra Auxenti­un. Lachrymae meae arma-mea, aliter nec de­beo nec possum resistere. My tears are my Arms; I neither ought, nor can resist otherwise. Valentinian the Emperor sent Calligonus his Chamberlain to threaten the said St. Ambrose, and terrifie the said St. Ambrose from his opinions, by the name of death, and torments; he answered in another tune than our Pro­testants of Integrity have taken up; Deus permittat tibi ut impleas quod minaris; ego [Page 102]patiar quod est Episcopi, tu facies quod Spa­donis. God permit to thee that thou ful­fill what thou threatnest; I will suffer what belongs to a Bishop, Theodorct. l. 4. c. 14 and thou wilt do what belongs to an Eunuch. Valen­tius decreed to banish Eusebius from Sa­mosata, the people resisted, but Eusebius appeased the sedition, disswaded the peo­ple, and obeyed the Decree. These were true Christians of Integrity; will you hear yet what St. Austin sayes further in his Sermon de verbis Domini? Sr. Aug. in serm. de­ve [...]bis Dom. in Matth. Solomon did fall into most grievous sins, Ad pro­sundum Idololatriae lapsus at (que) demersus, He was fallen into, and drowned in the depth of Idolatry, and did notoriously, and directly contrary to Gods Command­ment, to keep and marry strange women of the Gentils; Non ingrediemini ad illas, Thou shalt not go in unto them: besides he worshipt Moloch and Astarthes, the Gods of the Sidonians; yet neither Priest, nor people did rise against him, to depose him; they left it to the proper Judg of Kings, who in his wrath did appoint and raise up Jeroboam to ruine his Son: If any Rebel of these times could shew as good a Commission, and so immediate a war­rant, he were indeed excusable. Julian [Page 103]proved a perfidious Apostate; yet though the Doctors of the Primitive Church, as Gregory Nazianzen, and others, did sharply reprove and detest his impiety, they never perswaded, nor taught the peo­ple to deprive him.

He that proclaimed the Prerogative of Kings, Vos estis Dii, Ye are Gods; he taught the world, that as Gods have Sum­mum Imperium, the chief command, so the people are to obey; and are therefore called Subditi, Subjects, because of their subjection: And there were never any but Gyants heard of to fight against the Gods, and yet they perished for all their great­ness; for that hand must needs wither which rudely toucheth Gods annointed. Now he that takes Armes against him, doth provoke the King into the field, and when the flame rageth, who can tell where the sparks will light?

And yet he that gave Kings that glory, Vos estis Dii, Ye are Gods, did likewise give them this caveat; that for iniquity and impiety, he would transferre Regna de gente in gentem, transfer Kingdoms from one Nation to another. He is the Judg of the Princes, and his Audit is dreadfull, and to that alone we must leave them. [Page 104] Xiphilin in the life of Mar. Antonius tel­leth us, Xiphilinus in Vita M. Ant. that Solus Deus est judex Prin­cipum, only God is the judg of Princes. Belloy yet more plainly, Belloy in Ano [...]. Ca­thol. par. 2. Orationibus tan­tum pugnandum, We are to fight onely with our Prayers; Armes against Princes have no warrant. Quis est Judex si Rex transgreditur conditiones Regni? Solus Deus: Who is Judg if the King transgresseth the conditions of his Kingdom? onely God. Navar Cunerus, and all the Catholick Doctors that ever I have seen, Navar. Cunerus. agree per­fectly in this same sentence.

Now if you'l be pleased to take the pains to compare these Primitive Catho­lick and truly Christian Doctrines and Duties, with the opinions and practices of our modern Evangelists, and late Prote­stants of Integrity, which we have alrea­dy deduced, you will quickly find their pedigree, whether they are descended from Jesus Christ, or the Cockatrice. And truly it is worth the noting, what an [...] they carry about them, how they shuffle up and down, and flut­ter like shot birds, to evade their duty of obedience, their oathes, and natural ob­ligations; and sometimes speak good and godly sense, but only the better to palliate [Page 105]their more treasonable designs. As first you may see Melancthon in his Epitome of moral Philosophy, Phil. Mel. in. Epit. moral. Philos. preach very gravely and wisely to this purpose: Violare leges civiles seu edicta Magistratum civilium, est peccatum mortale: It is no less than a mortal sin to violate the Civil Laws, or the edicts and commands of civil Magistrates. This is very Catholick and Christian-like; so on: Sciamus conscientiam fieri ream, si non obtemperemus, & considera quantum est hoc vinculum obedientiae & publicae tran­quillitatis. We are to know that we bring a guilt upon our consciences, if we do not obey, and consider well how great and obliging this bond of obedience is, and of publick tranquillity: all this is very good still, but now comes the Killcow; Debet autem haec sententia de Magistratu­um edictis prudenter intelligi, scilicet de iis edictis quae non jubent facere con [...]ra man­datum Dei. But saith he, this that I say concerning the edicts of Magistrates, is to be prudently understood of those edicts which require nothing against the Com­mandment of God. Then as I said before, Id. in lib. de Consil. Evang. he says, that the inseriour Magistrates may cut the throats of the Superiour, and all this for reforming of Religion, and the [Page 106]overthrow of Idolatry. So that if some Justices of Peace, or petty Constables, be pleased to judg in their Consciences that the Prince erreth in his Religion, then are they both to judg, and give Lawes to their Prince.

Nay Luther himself likewise, when he is in his right wits, prescribes very well matter of obedience to Municipal Lawes, Luth. T [...]m. 3. Wit­tenb. as in his 3. Tom. but if you object to him ne excitetur tumultus, &c. then he falls into Melancthous Gap; An ideo negliget verbum Dei & peribit Populus? Shall the Word of God therefore be neglected, and the People perish?

Nay examine the Confession of the French Church, and you will find some things very well said as to matter of obe­dience, but the sting lies still in the Tail of all that, Confess [...] Prot. Gal. Art. 39. as in Art. 39. Affirmamus parendum esse legibus, solvenda Tributa, subjectionis jugum tolerandum, etiamsi in­fideles fuerint Magistratus: We affirm that Lawes are to be obeyed, Tributes to be payed, and the yoke of subjection to be born, although the Magistrates be In­fidels. Thus far excellent well; but that which follows spoils all, with a dummodo Dei sunmum imperium integrum maneat; [Page 107]and as their French edition hath it, Art. Bearn. 1572. Le Soverain Empire de Dieu demeurant Tous­jours en son entier: So long as the chief and Soveraign. Empire of God is not vio­lated. Here is a gallant latitude still for disobedience and rebellion. Nay this desrerate dummodo is explained in the Articles of Bearn. 157 [...]. Dei imperium dicitur manere illibatum, cum Rex extermi­nata Catholica Religioze solam veram & puram extollit: that is, Gods Command­ments are then said not to be violated, when the King shall have rooted out the Catho­lick Religion, and advanceth onely the true and pure one; that is as much as to say, when their own is establisht; that is Calvinism, now called Protestantism of Integrity. And in case the King main­tain his own Religion against them, what then follows? they have rods in piss for him. Fol. 349. Rex a populo potest exauthorari per ordinum in Regem authoritatem, That the King may be dethroned by the States of the Realm, who have an authority over him: and again, Nec omnes Regni partes commituntur Regi, sed tantum superior Regni dignitas, cujus tamen, suo modo, & certis conditionibus, inferiores Magi­stratus sunt participes, maxime officiarii [Page 108]Coronae; Nor are all the parts of the King­dom committed to the King, but onely the supream dignity; and of that too the in­feriour Migistrates have their share, espe­cially the Officers of the Crown. Then that which follows, mends the matter; populi juramento tacita aut expressa est con­ditio, semper se obtemperaturum Regibus, quamdiu justo imperio rem gererent: that is, there is alwayes in the peoples oathes either a tacit, or exprest condition, that they will obey their Kings, so long as they command just things: which they must be judges of too. Thus they will have one evasion or another still to cozen them­selves into Rebellion. Our Oathes must onely bind us to observe and obey the King so long as he serves God, which we are likely to be very capable judges of. Nov indeed as to all oathes of this na­ture, Mr. Calvin from his high Cathedral and Consistorian Tribunal gives this Ab­solution; Calvin [...]. 4. c. 13 § 21. Listitut. Quibuscunque hujus Evangelii lux affulget, &c. ab omnibus laqueis & juramentis absolvitur: Whosoever sees the sunshine of Geneva Gospel, is presently absolved and discharged of all oathes, and from all snares that do enthral the con­science.

It would be but to throw water into the Sea, to shew more largely how these Re­bel Doctrines are backt by the generality of those that call themselves Protestants, that Subjects may not onely by Armes defend their Religion, Dan. l. 6. Polit. c. 3. P. Mart. in cap. 11. Jud. & in loc. com. Althus. Polit. c. 35. p. 137. but offend also: yet you may please to look into Dansus in his book of Politicks, and 3. Chapter, and Peter Martyr upon the 11 of Judges, and in his Common-places, and Althusius in his Politicks, chap. 35. and page. 37. where he makes three just causes of War:

• 1. Justitiae denegatio, A denial of Ju­stice:
• 2. Purae Religionis defensio, The defence' of the pure Religion:
• 3. Repe­petitio rerum ablatarum, Recovery of goods taken away.

The famous Minister Su­reau, called Rosures, Sureau, a­lias Rosi­ers. Bellfor. l. 6. c. 102. who was after im­prisoned at Paris, writ a book expresly to prove, that it was lawful to kill Charles the Ninth, and the Queen Mother, if they would not obey the Gospel, that is Cal­vinism: and to this Belforest is a suffi­cient witness. Nay Zuinglius the grand Ringleader of them all, most dogmatical­ly concludes, Dum flagitiosi loco non mo­ventur, totus populus a Deo punitur, Whilst wicked men (meaning Kings and Princes) are not taken away, or remain unpunished, [Page 110]the whole people are punished by God. So as I begun with this Gentleman, I will even make an end with him; for I am truly weary with talking unto these nasty dunghils; and so I fear I have tired my Readers patience. But my abundant care to have the good people of England clearly disabused from that abominable rebellious blood of Presbyters, that vipe­rous crew of Cockatrice Christians, that call themselves Protestants of Integrity, I hope will plead my pardon for all that prolixity.

And now after my so long beating a­bout the banks of all the branches and streams of this Infernal River, I am al­most as far from finding the head and source of it, as I was before I begun; which proves clearly that it is an inchant­ed War-tower: But yet because I am obliged by promise, I will boldly give my guess, and you shall have it.

1. Negatively from Rome it cannot be; for its Doctrines, with the opinions and practices of all its Doctors, are as we have shewed, quite contrary, and all that is said against that Church in this particular, is meer calumny. It cannot be in Scot­land, Low-Country, Palatine, or Bohemia, [Page 111]for they had it all from Geneva. It can­not be in Geneva neither, for it was de­rived thither out of Switzerland. Nor could Smalcald be the fountain, for those bitter waters were pist thither from Wit­tenberg; And Luther may very well pre­tend to have taken his waterccurse from the Conduit of Wicklefists and Waldenses; and they again have borrowed out of the broken Cisterns of Gods Church, those ancient sons of disobedience and Rebelli­on, the declared enemies and castaways of Christianity in all ages; I mean the whole gang of old condemned Hereticks, till you come up to the Grandfather of them all Simon Magus, who was the faithfull scholler, and legitimate successor of the Traytor Judas, who was undoubt­edly the first Christian of this crew, that now call themselves Protestants of Inte­grity.

And if you please to marke it, our En­glish Protestants of Integrity that bought, and their Religious brethren the Scots that sold, playd the very same game with our late most gracious Soveraign, as that Arch-Traytor Judas, with his confederate purchasers did with our Saviour, the eter­nal King of Glory: that one would swear, [Page 112]that reads both Stories, that they had per­fectly copied out their treasons from his: & so like him besides they will be found in all his lineaments and particular conditions, that all the world may very well conclude him to be their true Apostolical Father, and Prototype.

But yet God forbid that we should here set a stop to the Princely Pedigree of our pure Protestants of Integrity; for the noble spirit of Rebellion reignd sure before Jesus Christ as well as since; and good Jewes of Integrity there were, before the kind of Christians. And now me­thinks I see the old Pharisees, and our young ones called Protestants of Integrity, sitting very lovingly together in our San­hedrim, and agreeing perfectly together in all points, as Buchanan and his Compli­ces did since about the Pascal Lamb. How religiously did those old Jews of Integrity murther the true Prophets of the Lord, that he had graciously sent unto them, and harkened to dreamers of Dreams, and new fangled false Prophets of the Cock­atrice kind, that blew and bolsterd them up in their wickedness! Just so did our late Protestants of Integrity murther their pious, reverend and learned Prelates; as [Page 113]the Archbishop of Canterbury with the Sword, and others with Imprisonments, Exiles, and Starving.

Did not this Spirit of Integrity possess Absolom, when he rebelled against his King and Father, and spoke buttered words to the people? and Shimei when he re­viled the Lords anointed? It did so sure, and the one for his rebelling, and the other for his reviling, were perfect Patterns, as well as Predecessors, to our Protestants of Integrity.

To pass by all others (for I should be infinite to enumerate all particulars) let us come to the murmuring and disobedient Israelites in the Wilderness, against Moses and Aaron, the Civil as well as Spiritual power, especially Korah, Dathan, and Abiram, and you will swear, that these are lineally descended from those: A blessed Off-spring from most precious Parents.

From hence let us step up to Nimrod and his associates, making Fortifications against Heaven, and daring God himself into the Field, and we shall see that whole story perfectly modelled out to us by their followers, these Protestants of Integrity in all the late Wars of Christendom, [Page 114]where Subjects encouraged by the Con­duct of these Captains, and influence of those Doctrines, have dared to take Sword in hand against God, and his Anointed, their Sacred Soveraign: And this you will say is strange, to fight against God for Religion.

Nay let us pass the Flood, and we shall finde in the very infancy of the world, this Religion of our Protestants of In­tegrity, copied out to us in Cains lean Sacrifices; which besides his disobedi­ence, argued more his ingratitude: And will not our Cainists disobey God and the King at any time, to save charges? No­thing grieves them more, than what they are to pay to God and the King; and therefore they have instituted a Religion that will dispence with giving to neither: For to the King we are not bound, longer than we please, to pay any thing; and to give any thing to God, or the poor for his sake, is Superstition. Who says now, that our Protestants of Integrity are not of a very ancient Extract?

But yet we must trace them a little higher; who was it preached and practised Disobedience in Paradise, was it not the Serpent? and to whom was this Doctrine [Page 115]of Rebellion first preached? to a woman: which makes all our Presbyterian Tribe still to be tampering with that sex. And as one said, that the best way to raise an Ar­my was to press the women, for that men would follow: so they as the old Cocka­trice did with Eve, first ensnare the sim­ple weomen, and make them to drag their Husbands by the horns after them.

And upon what pretence does the Ser­pent work? that mankind might know Good and Evil forsooth; such specious pretences have our Diabolical Brethren now, to bewitch poor people from their duty and obedience.

Nay this Serpent too was the first Re­bel that ever was, for he would have de­throned God himself: What do our Lu­ciferian Crew endeavour less every day, making him in their Doctrines guilty both of sin and folly, and fighting against his Images and Vicegerents upon earth? So then I think We have it, this Cocka­trice egg was laid in Paradise it self, and what greater Petigrce can be than from the high and mighty Lucifer?

Now truly to make these presumed deer children of God thus to proceed from their [Page 116]Father the Devil may be taken for a bit­terness and extremity of passion in me a­gainst that Party, and hate to their per­sons, which I protest before God I am clear from, (for I have and alwayes had many of my neerest relations unhappily engaged that way) but only a detestation of their impious opinions, and more pro­digious practices, which do cleerly de­monstrate them to be deriv'd from the Divel, or all the world besides to be so; For the doctrines of the whole Church of Christ have alwayes been diametrically opposite to theirs; if they then stand up­right in the sight of God, Christianity it self must of necessity fall to ground, which God has promised never to suf­fer.

Over and abone all this, I did ever pre­sume, the derivation of those Doctrines to be from the Devil long before I made this strict search and inquisition into their extract and petigree: and my reason was onely this, because their positions did not at all consist with humanity; and there­fore man, nor any power humane, could at any time be founder, or undertake to be defender of them.

We have seen sufficiently already, how much these terrible Tenets do contradict both reason and Religion, Canon Lawes, and Divine Relveations, the opinions of all Primitive Christians, and the pra­ctice of the whole Church: nay are they not most cleerly convinced by Civil and Common Law, nay Philosophy and Common sense. The Law is plain, Le­gibus non alligati sumus, we are not tyed to Lawes; who then is capable to judg a King, that is above Lawes? though it is a great part of their goodness to observe Lawes, as the same Emperour declares, Legibus tamen vivimus [...]; and again, dig­na vox est Majestate regnantis legibus alligatum se Principem profiteri, It is a Princes dignation to descend to oblige himself to Lawes: and the reason of all this is, because he is presumed to be a li­ving Law.

The Law again is plain, as has been shewed already, that no war can be made without the Authority of the Prince, sine qua est laesa Majestas; otherwise it must be treason; and this I say is a fundamen­tal Law in every Monarchy: but it is plain our Protestants of Integrity would turn the whole world into a Democracy, [Page 118]by leaving the bridle in the peoples hands, which what a pretty beast it is when it has assembled its many heads and horns to­gether, they best know that have felt its Arietations. We in England I am sure have reason to put into our Litanies, From a Popular Tyranny, Good Lord deliver us.

Nay heart St. Austin once more, the most ancient and learned Father of the Christian Church, St. August. l. 22. cap. 75. contra Faustum. how contrary to the false Principles of these Religionaries, he proceeds to back these Civil Lawes, with the Law of nature it self. Ordo naturalis mortalium paci accomodatus hoc poscit, ut suscipendi belli authoritas at (que) consilium pones Principem sit; The course of nature it self accommodated to peace, requireth that the only authority and counsel of ma­king War should be in the Prince: and he gives a reason; for non est potestas nisi a Deo vel jubente vel sinente, For there is no power but of God, Cap. 76. either command­ing or permitting: and then he answereth the objection of all those, who think they ought by force of Armes to resist their Princes for Religion, and that by the example of the Apostles; Isti, saith he, non resistendo interfecti sunt, ut potiorem esse docerent victoriam pro fide veritatis [Page 119]oscidi: They were not put to death re­sisting, that they might teach us, that it is the greatest victory to be slain for the truth. The Philosophers themselves may teach the same thing to these wretched Religionaries.

The King in the Philosophers sence, is, Anima Corporis, Spiritus vitalis, Ca­put membrorum, vinculum per quod cohae­ret Res publica, sine quo nihil Res publi­ca ipsa futura, nisi onus & praeda, si mens illa imperii detrahatur: He is the Soul of the Body, the vital Spirit, the Head of the Members, the bond by which the Commonwealth holds together, without whom the Commonwealth it self will be but a burthen to it self, and a prey to o­thers, if this soul of the Empire be taken away.

This was Senecas opinion, Seneca. and a sound proposition; for if the Soul offend the Body, the Body cannot punish it, without participation of the punishment. Neither is it a proper faculty of the Body to judg, but of the Soul and understand­ing: so much Philosophy as this, the very Bees understand in their little Monarchy, Virgil Georg. as Virgil testifieth of them, Rege incolumi mens omnibus una; Amisso rupere fidem; [Page 120]Whilst the King is well, all is well and in union; but he being gone, all falls in pieces.

To conclude, Let us look a litle up­on the Common Law, which, if any thing, by our own Kings condescentions, has prov'd prejudicial to Monarchy; and its Professours most of them, the forwardest Incendiaries, and the greatest Knaves in our late troubles; yet that gives the King power and prerogative enough; for it con­stitutes him to be the body Politick, which is a dignity Royal annext to the natural body, whereby he is made Lord Para­mount, and is not sirnamed as others are, but stiled by the name of the Body Politick, declaring his Royal Function, as Carolus Rex: And to shew the Nature, Quality, Majesty and Prerogative of that Body, I pray you observe the Circumstan­ces.

First, It cannot hold lands in joint-Te­nancy, nor endure a Partner.

• 2. It cannot be seized to uses, and so limited.
• 3. It is not bound to give Livery and seizin of Lands, nor tied at all to the cir­cumstances of a natural body.
• [Page 121]4. It is supposed to be everywhere, so cannot be Nonsuited.
• 5. It cannot do homage, having no Su­periour.
• 6. That Body is so precious, that the very imagination onely to compass his death, is Treason, though there be no at­tempt at all.
• 7. That Body vested in a blood, ought to descend; and though the natural Body be attainted of Felony or Treason before, yet by the access of this Body Politick, he is to take his Inheritance; for that dignity alwayes purgeth the blood, as it did in Henry the Fourth, and Henry the Fifth; for this Body was founded with­out Letters Patents, not onely by the Civil and Common Lawes, but those of Nature, and of Nations, and for the defence of the people: And if Cri­minal causes cannot disable the de­scent, much less can they disenable his Title, when it is descended. For the Crown of England is Independent; his jura Regalia are holden of no Lord but the Lord of Heaven: so it can­not escheat to any, being holden of none.

From this sacred Fountain is all autho­rity and honour derived: Judges are created by it, and have their Commission from the King, to judge both Criminal and Civil Causes. The Constables and Marshals Court for Armes and Honour; the Chancery for equity, the Exchequer for the Revenues of the Crown. The King then alone appointing Judges, who is I would fain know to judg him? I very well understand what a Parliament means, which at it is ever summoned by the King, so their Acts must be judged, allowed, and confirmed by the King, before they can be Lawes; in the Senate rests Consilium, but in the King is the power and majesty of the Realm; and he is to judg and al­low or disallow what he pleaseth. In fine as the Spaniard very wittily and truly ob­serves Ni Rey Traydor, ni Papa descom­mulgado, No King can be a Traytor, nor Pope excommunicated. There can be no Judg above the King, nor Court of Law higher than the Kings Bench, where I shall now be bold to leave these Protestants of Integrity to answer Guilty, or Not guilty, for their future deme­rits; [Page 123]and let every one joyn with me, to say

God save the King, and deliver him from such Treacherous Friends, undermining Adversaries and Hypocritical Religionaries as are our Pretended Protestants of Integrity.