This would seem to indicate that the King grew more sensitive about his position as time went on; and this conclusion is corroborated by his extraordinary conduct in reference to the works of David Paraeus, the learned Protestant Professor of Divinity at Heidelberg. One can conceive no mortal soul ever reading those three vast folios of closely printed Latin in which Paraeus commented on the Old and New Testament; but in those days people must have read everything. At all events, it was discovered that in his commentary on Romans xiii. Paraeus had contended at great length and detail in favour of the people's right to restrain, even by force of arms, tyrannical violence on the part of the superior magistrate. On March 22nd, 1622, therefore, the Archbishop of Canterbury and twelve bishops, at the King's request, represented this doctrine to be most dangerous and seditious; and accordingly, on July 1st, the books of Paraeus were publicly burnt after a sermon by the Bishop of London; and about the same time the Universities of Oxford and Cambridge, ever on the side of the divine right, proved their loyalty by condemning and burning the book, perhaps the only book whose condemnation never tempted to its perusal. But that very same year (August 22nd, 1622) the King found it necessary to issue directions concerning preaching and preachers, so freely was the Puritanical side of the community then beginning to express itself about the royal prerogative. As connected with the question of the prerogative must be mentioned, as burnt by James' order, the _Doctrina et Politia Ecclesiae Anglicanae_ (1616), a Latin translation of the English Prayer Book, as well as of Jewell's _Apology_ and Newell's _Catechism_, by Richard Mocket, then Warden of All Souls'. Mocket was chaplain to Archbishop Abbot, and wished to recommend the formularies and doctrines of the Church of England to foreign nations. History does not, indeed, record any deep impression as made on foreign nations by the book; though Heylin asserts that it had given no small reputation to the Church of England beyond the seas (_Laud_, 70); but it does record the fact of its being publicly burnt, as well as give some intimations of the reason. Fuller says that the main objection to it was, that Mocket had proved himself a better chaplain than subject, touching James in one of his tenderest points in contending for the right of the Archbishop of Canterbury to confirm the election of bishops in his province. Mocket also gave such extracts from the Homilies as seemed to have a Calvinistic leaning; and treated fast days as only of political institution. For such reasons the book was burnt by public edict, a censure which the writer took so much to heart that, as Fuller says, being "so much defeated in his expectation to find punishment where he looked for preferment, as if his life were bound up by sympathy in his book, he ended his days soon after." Poor Mocket was only forty when he died,